[...]e 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

="large lg2" stl="font-size:111%"> (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

="large lg78" stl="font-size:110%">
='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)

(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.

torturer ='lgc'><='lgc'>='lgc'>--> healer

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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'>*

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="large lg6" stl="font-size:106%">
="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


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 beauty (superior to idleness and boredom ='lgc'><='lgc'>-- some ="trms">sort of fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of moral vigilance)
“art='lgc'> = description of beauty”
='lgc'>='lgc'>==> ="ppl">Kant='lgc'>: ="trms">aesthetics='lgc'> = ="trms">sublime beauty (='lgc'>=/= quotidien)
='lgc'>}='lgc'>='lgc'>--> (="trms">fable of) ='thdf'>the idea that ='strcls'>**beauty engenders virtue='strcls'>** ='lgc'>='lgc'>--> the beauty must be formal


(="trms">social ="trms">system ='lgc'>='lgc'>--> people) ="trms">interacting with visual objects
making ="trms">consumer choices ='lgc'>[='lgc'>--(is not always)='lgc'>='lgc'>-->='lgc'>] ="trms">interacting with visual objects in ways that further ideological formations


='strcls'>*="trms">religious reaction to sensory inputs are ="trms">aesthetic='strcls'>* ='lgc'><='lgc'>-- they anticipate knowl="trms"nttrm="knowledge,Knowledge">edge to be revealed in the future ='lgc'>=/= rest contemplatively in the ="trms">present
='strcls'>*="trms">religious gaze='lgc'> = apocalyptic glance='strcls'>*
='lgc'>=/= ="ppl">Kantian ="trms">aesthetics (non="trms">instrumental form of enjoyment)

="ppl">Plato ='lgc'>+ Aristoteles ='lgc'>='lgc'>==> pre="trms">modern islamic thinkers ='lgc'>='lgc'>--> “beauty='lgc'> = virtue” (harmony of physical and moral)


(problem with) philosophical ="trms">aesthetics of dis="trms">interested contemplations ='lgc'>--Elias='lgc'>='lgc'>-->
="lsts lst1">•ignores majority of human experience
="lsts lst1">•(favors) apophatic (transcendent ='lgc'>+ inef="trms">fable غیر قابل توصیف) ='lgc'>=/= cataphatic (immanent ='lgc'>+ experiential)

unstable ='and'>& somatic ways we ="trms">respond to (and seek out) everyday images

evocative ='and'>& powerful (='lgc'><='lgc'>--="frds">Sina='lgc'>-- nonartisitic images)

(art or not art) ='strcls'>***="trms">aesthetic ="trms">response='strcls'>***


='lgc'>[='strcls'>*='lgc'>]="trms">children's media='lgc'>: ="trms">aesthetic ="trms">social ="trms">imagination

(moral components of='lgc'>:)
cruelty, hurt, disgust, disdain
kindness, happiness, admiration, ="trms">love

physical, ="trms">material, somatic ="trms">relation to the ethereal, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical, intellectual

(='qstn'>?how can we) confidently treat “images='lgc'> = sources of ="trms">socioculturel information”

(from) Islamic culture ='lgc'>--to='lgc'>='lgc'>--> cultures as="trms">sociated with isalm


strong op="trms">position to re="trms">presentational ="trms">religious art ='lgc'><='lgc'>-- ="trms">modern Islamic ="trms">societies ='lgc'>='lgc'>--> unproblematic accepting of re="trms">presentational ="trms">religious ="trms">materials intended for ="trms">children

didactic islamic visual media='lgc'>:
="lsts lst1">•(Kuwait) the 99 ='lgc'>='lgc'>--> heroes for each name of the God
="lsts lst1">•(Pakistan, India, Afghanistan) burqa avenger ='lgc'>='lgc'>--> burqa clad superhero against a corrupt view of traditional ="trms">religion, using ="trms">veil as costume
="lsts lst1">•(Pakistan) Ferozsons publisher
="lsts lst1">•Uysal press
="lsts lst1">•Timas press (Cem Kiziltug)
="lsts lst1">•

age-graded sequences of ="trms">children's ="trms">religious ="trms">books ='lgc'>='lgc'>--> progressively decreasing use of images


="trms">questions (> Elias='lgc'>:)
="lsts lst1">•are there culturally ="trms">specific ways of seeing ='lgc'>--answer='lgc'>='lgc'>--> yes
="lsts lst1">•does ="trms">religion requires its own ="trms">categories for understanding visuality and sensory ="trms">systems='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*="trms">religion is a problematic ="trms">category='strcls'>* ='lgc'><='lgc'>== inherently unstable ='lgc'>{="trms">religion referring ="trms">simultaneously to ="trms">systematic ideological ="trms">systems, atomized and multivalent beliefs, range of individual and cultural practices='lgc'>}='lgc'>='lgc'>--> constant flux ='lgc'>+ relative to each other ='lgc'>=/= ="trms">religion='lgc'>: discrete ="trms">phenomena


="lsts lst1">•scholars who argue for a transcendental quality to ="trms">religion
="lsts lst1">•Durkheim ='lgc'>+ Weber ='lgc'>='lgc'>--> ="trms">religious='lgc'> = behavioral
="lsts lst1">•Otto ='lgc'>='lgc'>--> location of ="trms">religion='lgc'>: a fascinating incomprehensible force outside of the human person
="lsts lst1">•Eliade ='lgc'>='lgc'>--> essential unity of the ="trms">religious (='lgc'>='lgc'>~= commensurate human behavior)
="lsts lst1">•Elias ='lgc'>='lgc'>--> manifestation of belief and ideology in visual ="trms">written emotive forms ='lgc'>--functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">religion='lgc'> = visual art

visual ="trms">material ='lgc'>--serve='lgc'>='lgc'>-->
="lsts lst1">•="trms">aesthetic
="lsts lst1">•generator of meaning
="lsts lst1">•generator of affirmation شعاری
="lsts lst1">•icon
="lsts lst1">•talisman
="lsts lst1">•objects imbued with ="trms">religious function
="lsts lst1">•token of aspiration
="lsts lst1">•="trms">instrument of aspiration (or other emotions)
="lsts lst1">•explicit reminder (of good behavior)
="lsts lst1">•="trms">gesture towards a better future ='lgc'>: wish images
="lsts lst1">•

seeing='lgc'> = ="trms">embodied act (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Gossip Girl)
="lsts lst1">•(individuals make complicated ="trms">interpretive choices concerning) what to look at ='and'>& what they have seen
="lsts lst1">•='strcls'>*we feel through, about, from the visual='strcls'>* ='lgc'>='lgc'>~= visuality is ="trms">embodied ='lgc'>='lgc'>~= visuality is multisensory ='lgc'>+ emotional


="lsts lst1">•="ppl">Merleau-Ponty ='lgc'>='lgc'>--> prereflective bodily consciousness='lgc'>: ‘body='lgc'> = ="trms">instrument of comprehension’ (all ="trms">material and other objects are woven into the body's fabric) ='lgc'>--example='lgc'>='lgc'>--> blind man's stick
="lsts lst1">•='lgc'>[Groz ='lgc'>='lgc'>--> ="nms">phantom limb='lgc'>]

(Asad > Elias) power of things is their ability to act within a ="trms">network enabling conditions (physical ='lgc'>+ mental ='lgc'>='lgc'>--> feeling, re="trms">membering, hoping) ='lgc'>='lgc'>-->='lgc'>{capacity of objects ='lgc'>='lgc'>==> ="trms">society and politics become vitally ="trms">material='lgc'>}

(='thdf'>the idea of power='lgc'>:) objects have ="trms">agency in the complex web of ="trms">interactions that joins them to other ='lgc'>[='lgc'>='lgc'>--> object having itinerary='lgc'>] ='lgc'>=/= objects have abilities or sentience that they use autonomously ='lgc'>[='lgc'>='lgc'>--> object having life='lgc'>]

='lgc'>}='lgc'>--Elias='lgc'>='lgc'>--> critique of ='thdf'>the idea of scopic regime


Elias furnishing the minimum information necessary to create an informed context (to frame of discussion) ='lgc'>=/= give comprehensive ="trms">history (about ="nms">iran, pakistan, or turkey)


objects ='lgc'>='lgc'>--> ='strcls'>*="trms">affecting ="trms">presence='strcls'>* (objects elicit ="trms">affects)
='lgc'>[='strcls'>*='lgc'>]object='lgc'>: location of emotion, happiness po="trms">inter (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to index finger)
visual object='lgc'>: signifier of individual and collective emotion and aspiration


index
we do not have access to re="trms">liable ="trms">system of deductible reasoning that assures us of an accurate ="trms">interpretation of one value to the index ='lgc'>='lgc'>--> lack of precise ="trms">causative ="trms">relationship between ='strcls'>*observed ="trms">phenomena='strcls'>* and their ='strcls'>*="trms">affective consequences='strcls'>* (manifested on individuals and human ="trms">societies)
='lgc'>}='lgc'><='lgc'>-- this plagues visial ="trms">material cultural studies


(Gell's notion of) abduction='lgc'>: a form of reasoning to abduce a possible (='lgc'>=/= actual) ="trms">agent or effect
abductive reasoning (='lgc'>=/= deduction, ="trms">communication, ="trms">translation)
='lgc'>='lgc'>--> ='strcls'>***to analyze and experiment in the lack of ="trms">data or ="trms">causal ="trms">relationships='strcls'>*** (which happens most of the time)
(i have been using the term speculation as synonym for abduction)
abduction='lgc'> = informed abduction ='lgc'>: you need as much contextually relevant information as possible


(learning from Elias)
="lsts lst1">•="trms">specificity of emotions and ="trms">affects ='lgc'><='lgc'>-- much more ="trms">interesting
="lsts lst1">•="trms">specificity of objects or people

='lgc'>[='strcls'>*='lgc'>]emotion='lgc'>: object of (unintentional) human manufacture ='lgc'>='lgc'>==> location of human meaning ='and'>& motivation

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="trms">childhood Elias chap2

philosophical notions of selfhood in late antiquity (= islam ='lgc'>+ europe) ='lgc'>='lgc'>==> study of emotions ='and'>& feelings

="ppl">Platonic ='lgc'>+ Aristotelian ='lgc'>: “emotion='lgc'> = ambivalent urges need to be disciplined and harnessed through some process of education” ='lgc'>='lgc'>==> islamic ideas of body ='and'>& mind

favorite emotion (='lgc'>~ ="trms">religious expression ='lgc'>+ motivator) in islam ='lgc'>[='lgc'>+ sufism='lgc'>]='lgc'>: ="trms">love ='and'>& virtue ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my ="trms">interest in hate ='and'>& ="trms">monster='lgc'>]

it was only one and half a century ago that William James argued that human mental states were incapable inseparable from our bodily forms (='lgc'>=/= “mind ='lgc'>=/= body”)


="trms">modern theories of emotion='lgc'>:
="lsts lst1">•universalism ='lgc'><='lgc'>-- sentimental desire to believe in the essential ="trms">community of all human beings ='lgc'>+ appeal of ="trms">neuro="trms">scientific inquiries into the biological bases of emotions ='lgc'>+ certain ="trms">linguistics theories ='lgc'>[='lgc'>='lgc'>--> for example (the ="trms">fable of universal emotion) ='strcls'>*fear in the face of the enemy='strcls'>* transcends time and space='lgc'>]
="lsts lst1">•="trms">social constructivism ='lgc'><='lgc'>-- 80s ="trms">sociology and cultural studies

using clinical ="trms">data for humanistic arguments ='lgc'><='lgc'>-- problematic and unpersuasive


='strcls'>*******generation of new knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--approached='lgc'>='lgc'>-->
humanistic ="trms">method (also applies to art='qstn'>?) ='lgc'>='lgc'>--> ="trms">authoritative='lgc'>: establishing control over the previous scholarship in the field ='lgc'>+ incremental advancement to collective knowl="trms"nttrm="knowledge,Knowledge">edge
(='strcls'>*="trms">written as eureka moments of the revelation of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>* ='lgc'>='lgc'>--> ="trms">book='lgc'>: de="trms">finitive work that closes discussion)
='lgc'>=/=
="trms">scientific ="trms">method ='lgc'>='lgc'>--> testing hypothesis, expecting one's own hypothesis to be proven wrong or incomplete in a very short time
(='strcls'>*="trms">written as progress reports on findings in ongoing research='strcls'>* ='lgc'>='lgc'>--> article)

='lgc'>}='lgc'>='lgc'>--> this makes it d="trms"nttrm="danger,stranger">angerous for humanity scholars to take advantage of ="trms">scientific research

='lgc'>[='strcls'>*='lgc'>]emotion
cognitive psychology ='lgc'>='lgc'>--> humanistic ='lgc'>+ ="trms">social-="trms">scientific theories of emotions ='lgc'>--promoting='lgc'>='lgc'>--> (="trms">fables of)
="lsts lst1">•universal basic emotions='lgc'>: happiness, ="trms"nttrm="danger,stranger">anger, disgust, fear, sadness, surprise ='lgc'>[='lgc'>='lgc'>--> regardless what these terms might be in other ="trms">languages other than english, or even if there are equivalent concepts='lgc'>]
="lsts lst1">•emotions do not occur in ="trms">language but are physically manifested in the face ='lgc'>[='lgc'>='lgc'>--> micro-expression in business negotiations='lgc'>]
="lsts lst1">•(the ="trms">fable of) artworks can convey emotions accurately and re="trms">liably across time and culture ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the ="trms">fable of ='strcls'>*unmediated ="trms">response='strcls'>* ='lgc'>+ emotional appeal of “great art"='lgc'>]
="lsts lst1">•distinguish the essential from the optional, to capture the invariant, to break complex concepts into maximally simple ones ='lgc'>[conceptual primes ='lgc'>+ lexicogrammatical universals='lgc'>] (='lgc'><='lgc'>-- Wierzbicka's NSM)

='lgc'>=/=

="lsts lst1">•emotion ='lgc'>='lgc'>--> Joseph leDoux 1996
="lsts lst1">•emotion ='lgc'>='lgc'>--> Klaus ="ppl">Scherer 1979
="lsts lst1">•="trms">affects ='lgc'>='lgc'>--> ="ppl">Deleuze and ="ppl">Guattari 1980
="lsts lst1">•perasaan hati ='lgc'>='lgc'>--> indonasia 1980
="lsts lst1">•="trms">affect ='lgc'>='lgc'>--> ="ppl">Massumi 2002
="lsts lst1">•emozioni ='lgc'>='lgc'>--> Cesare Lombroso 1976

="trms">social constructivism approach='lgc'>:
="lsts lst1">•emotional experience is not precultural but preeminently cultural ='lgc'>='lgc'>--> Lutz

="trms">anthropological approach l='lgc'>:
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors/words for ="trms">different emotions ='lgc'>--Kovecses='lgc'>='lgc'>--> individuals choose to conceptualize their emotions ="trms">differently within the constraints impressed on them by in universal physiology ='lgc'>{='strcls'>*force='lgc'>: the primary emotional ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor='strcls'>*='lgc'>}
="lsts lst1">•body-based constructivism

(William Reddy >) emotive='lgc'>: (for example saying “i am happy.”) performative (effects change) ='lgc'>+ constative (describes the ="trms">world)
="lsts lst1">•emotive utterance ='lgc'>='lgc'>--> getting through of something non="trms">verbal into ="trms">verbal ='lgc'>='lgc'>--> fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of re="trms">presentation ='lgc'>='lgc'>--> a person
='lgc'>}='lgc'>--Elias='lgc'>='lgc'>-->
="lsts lst1">•logocentric concept of emotive ='lgc'><='lgc'>-- comes from speech act theory (there is no evidence that thinking and saying out loud “i am happy” have the same effects, or forcing one self to smile)
="lsts lst1">•there is no reason to consider one action more or less descriptive than performative than the other ='lgc'>[='lgc'>--="frds">Sina='lgc'>='lgc'>--> my whole work has been about arguing the performativity of descriptive acts, there are no descriptions that do not generate emotions='lgc'>]
="lsts lst1">•lack of ="trms">methodological distinction between (="trms">anthropological) fieldwork ='lgc'>[='lgc'>: subject is changed by the ="trms">presence of rese="trms"nttrm="search">archer='lgc'>] ='lgc'>=/= ="trms">historical research
="lsts lst1">•problem of ="trms">synchrony in “emotive” ='lgc'><='lgc'>-- ignoring ="trms">memory, aspiration (on the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of the emotional actor)

emotional states can be evoked or avoided(='qstn'>?)
conditions can be manipulated with the goal of shaping emotions in the future


emotion and its ="trms">affects
="lsts lst1">•emotion ='lgc'>='lgc'>--> medicated and sustained
="lsts lst1">•="trms">affect (a very recent idea) ='lgc'>='lgc'>--> ephemeral instantaneously rises and dissipates (leaving residual effects)
='lgc'>}='lgc'><='lgc'>-- a heuristic device (="trms">difference) to highlight ="trms">different kinds of experiences, their perception and impact

="trms">affect is under inquiry in understand='lgc'>:
="lsts lst1">•customer culture
="lsts lst1">•entertainment industry
="lsts lst1">•
="lsts lst1">•(individual located in larger ="trms">communities)

='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: ="trms">embodied thought ='lgc'>: culturally and corporealy informed cognition='lgc'> = thoughts ='lgc'>+ apprehension “i am involved”
='lgc'>[emotion='lgc'> = i am involved='lgc'>]

(Elias) arguments in favor of ="trms">affect (="trms">affect-culture)='lgc'>:
="lstsrd">1. (help us to understand) ="trms">relationship between ='strcls'>*(human) bodies, ="trms">nature, action='strcls'>*
="lstsrd">2. explains cooperative living, sacrifice, generosity, attachment, ="trms">affection (better than theories that focus on economics, politics, power)
="lstsrd">3. critical ="trms">apparatus for gaining knowl="trms"nttrm="knowledge,Knowledge">edge from human ="trms">interaction and ="trms">social movements ='lgc'>--understand='lgc'>='lgc'>--> future
(concept of) ="trms">affect ='lgc'>='lgc'>--> productive way of understanding human attitude and behavior

_____________
="trms">affect theory
="lsts lst1">•(Spinoza ='lgc'>='lgc'>==>) ="ppl">Deleuze's ethnology of bodily capacities ='lgc'>='lgc'>==> ="ppl">Massumi
="lsts lst1">•(="ppl">Darwin ='lgc'>--='qstn'>?='lgc'>='lgc'>-->) Tomkins's psychobiology and ="trms">differential ="trms">affect ='lgc'>='lgc'>==> ="ppl">Sedgwick

="large lg22" stl="font-size:105%"> Tomkins
basic ="trms">affect transcend culture
durable and ="trms">socially meaningful

="ppl">Deleuze
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'> = innateness ='lgc'>+ external stimuli, “entire, vital modulating field of myriad becomings across human and nonhuman”

Spinoza
“no one has yet determined what the body can do”
="lstsrd">1. the body's capacity is not determined by the body alone but that it is amplified and assisted by its external context
="lstsrd">2. even though we might not understand the videos ="trms">nature, we can comprehend how a ="trms">specific body functions in a particular ="trms">social context
="lsts lst1">•="trms">affectus ='lgc'>='lgc'>--> the force of an ="trms">affecting body ='lgc'>=/=
="lsts lst1">•="trms">affectio ='lgc'>='lgc'>--> impact of an ="trms">affecting body on the one ="trms">affected (='lgc'>==generate='lgc'>='lgc'>==> bodily capacities)
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: a ="trms">relational ="trms">phenomena that draws that draws together='lgc'>: a body ='lgc'>+ sentient aspects of the human being inhabiting it ='lgc'>+ ="trms">social context within which that person is embedded

="ppl">Massumi
(='lgc'>='lgc'>--> self-professed ="trms">affect theorists)
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: essentially bodily, pre-="trms">social (='lgc'>=/= a="trms">social), filled with motion, vibratory motion, resonation, a nonconscious (never-to-be-conscious) automatic remainder
="trms">visceral perception
precognitive ="trms">visceral moment (='lgc'>=/= physical reaction)
='lgc'>='lgc'>--> think of ="trms">affect in virtual terms ='lgc'>{virtual='lgc'>: sphere of potential ='lgc'>+ emergent ='lgc'>+ indeterminate tendencies='lgc'>}
='strcls'>***conscious perception='lgc'> = ="trms">narration of ="trms">affect='strcls'>*** ='lgc'>[to perceive='lgc'> = to ="trms">narrate your ="trms">affects ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ='at'>#feedback of artwork='lgc'>: actualization of the ="trms">affective event (='qstn'>?can it in="trms"nttrm="cluster,club">clude the ="trms">excess of ="trms">affect, the virtual='qstn'>?), feedback='lgc'>: ="trms">narration of unconscious perception='lgc'>] ='lgc'>--="ppl">Massumi='lgc'>='lgc'>--> outside of this perception is the virtual domain (nonconscious automatic remainder, disconnected from meaning) ='lgc'>[='lgc'>]
='lgc'>='lgc'>--> “="trms">affect is the whole ="trms">world” (='lgc'><='lgc'>-- ="ppl">Massumi's attraction to indeterminacy)
='lgc'>--="frds">Sina='lgc'>='lgc'>--> ="trms">affect='lgc'>: the deep ="trms">historical remainder (fossil) of a pre-civilizational (pre-="trms">social) open-ended togetherness (I-am-involved-ness)

Flatley
="trms">affect ='lgc'>='lgc'>--> (nonvirtual) they come out unpre="trms">dictability in dreams and physical ="trms">symptoms
(="trms">interaction of) ="trms">affect ='lgc'>+ habit, belief, thought, ideas='lgc'> = emotion


="trms">neuropolitics='lgc'>: ="trms">neurobiological universals can pre="trms">dictively manifest themselves


article ='lgc'>=/= ="trms">book (more rewarded in the humanities)

...="trms">technical, ="trms">symbolic, ="trms">formula-filled ="trms">language of ="trms">scientific research


antirationalism of turn to body in ="trms">affect theory ='lgc'>--Leys='lgc'>='lgc'>--> “the claim is that we human beings are corporeal creatures imbued with ="trms">subliminal ="trms">affective intensifies and resonances that so decisively influence it condition our political and other beliefs that that we ignore those ="trms">affective intensities or resonances at our peril='lgc'>--not only because doing so leads us to underestimate the political harm that the deliberate manipulation of our ="trms">affective lives can do but also because we will otherwise miss the='strcls'>*potential for ethical creativity='strcls'>* and transformation that ‘="trms">technologies of the self’ designed to work on our ="trms">embodied being can help bring about.”



enterprise of theorizing ="trms">affect ='lgc'>--Elias='lgc'>='lgc'>-->

(1) ideologically driven by an attempt to reverse an ="trms">imagined poststructura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list theoretical hegemony ='lgc'>='lgc'>==> conscious turn from rational ="trms">methods ='lgc'>='lgc'>--> ='strcls'>*asignifying transcendence='strcls'>*
="prgrph">-="ppl">Massumi's ="trms">affect='lgc'>: a="trms">social virtual potential (='lgc'>=/= actualizes) ='lgc'>='lgc'>==> ="trms">affect='lgc'>: unformed ='and'>& unstructured (potential='lgc'>: transmitable ='lgc'>+ ="trms">socially powerful) ='lgc'>='lgc'>~= undefinable ='and'>& unknowable  ='lgc'>='lgc'>~= unanalyzable ='and'>& unpre="trms">dictable ='lgc'><='lgc'>-- not usable as a theoretical concept
="ppl">Massumi (moving away from ="trms">linguistic towards t) ='lgc'>='lgc'>--> ="trms">affect becomes ethereal abstraction (='lgc'>=/= ="trms">historical ="trms">materiality) removed from the grasp of critical assessment
feeling ='lgc'>='lgc'>--> personal ='and'>& biographical
emotions ='lgc'>='lgc'>--> ="trms">social
="trms">affect ='lgc'>='lgc'>--> prepersonal (non-conscious experience of intensity)

(2) florid and convoluted use of ="trms">language ='lgc'>='lgc'>--> fail to eschew obfuscation (without it there is not so much to say)
="ppl">Massumi='lgc'>: “thought strikes like lightning, with sheering ="trms">ontogenic force. It is felt.” ='lgc'><='lgc'>--Elias='lgc'>-- meaningless ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor

='thdf'>the notion of precognitive ="trms">affective event
="lsts lst1">•do nothing to help one understand the ="trms">nature of conscious, felt, enacted emotion ='lgc'>+ its ="trms">social ramifications
="lsts lst1">•provides no rubric through which one can engage in comparative analysis (or informed discussion)



(Brennan) ="trms">affect='lgc'>: physiological in effect, ="trms">social in o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin

(Grossberg) ="trms">affect='lgc'>: to locate human beings in their environment (why ideology is only effective some of the time='qstn'>? quotidien='lgc'> = pleasure ='lgc'>+ ideology) ='strcls'>*it is in the ="trms">affect (="trms">affective life) that people struggle to care about something, find the energy to survive, enact their projects and possibilities='strcls'>*
ideology ='lgc'>='lgc'>-->
="lsts lst1">•="trms">affective intensities
="lsts lst1">•="trms">affective investments

(Hennessey) ='strcls'>*="trms">affect-culture='lgc'>: trans="trms">mission of sensation and cognitive emotion through cultural practices='strcls'>* (="trms">materially shaped by ="trms">social ="trms">networks, circulating of natives, they work with ='and'>& against structured ="trms">relationships, can operate intuitively or oblique)
='lgc'>[='strcls'>*='lgc'>]sense='lgc'>: obvious knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[='lgc'>='lgc'>--> awareness of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ='and'>& wrong='lgc'>] (='lgc'>=/= cognitive or learned knowl="trms"nttrm="knowledge,Knowledge">edge) ='lgc'>='lgc'>--> ='strcls'>***meaning-making through sense ='lgc'>='lgc'>~= ideology='strcls'>***

(Reddy) emotion='lgc'>: range of loosely connected thought ="trms">material ='lgc'>='lgc'>--> when activated it exceeds attention's capacity to ="trms">translate it to action/talk
(emotive='lgc'>:) emotional regime='lgc'>: how public emotional acts and ='strcls'>*emotional standards='strcls'>* ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to soup opera ="trms">integrating emotional eco="trms">system='lgc'>] help to shape the lives of individuals
="trms">affect='lgc'>: explain (="trms">historical) events that elude (political, economical) explanation

='strcls'>*emotion exists in its expression and description='strcls'>* (spoken, ="trms">written, bodily enacted, visually re="trms">presented, etc.)


...emotion of “i am scared” in an early ="trms">modern persian miniature painting



in pre="trms">modern texts
emotion is more prescriptive='lgc'>: how it should be enacted and experienced (='lgc'>=/= descriptive) emotion are evoked='lgc'>:
="lstsrd">1. through teleologically constructed sensory regime
="lstsrd">2. through reflective/contemplative practices

="lsts lst1">•kindi ='lgc'>='lgc'>--> how colors and combinations could elicit ="trms">specific emotions
="lsts lst1">•haytham ='lgc'>='lgc'>--> visual factors that make up beauty
="lsts lst1">•farabi ='lgc'>='lgc'>--> impact of musical notes on human mood
="lsts lst1">•button ="frds scrmbld"nttrm="Christianson">Christian texts ='lgc'>='lgc'>--> ="trms">specific ways in which a worshipper was expected to react upon seeing an icon of relic (crying, rolling on the ground, rubbing, caressing, etc.)
="lsts lst2">◦biruni ='lgc'>='lgc'>--> if uneducated Muslims were ="trms">presented with a picture of prophet or ka'ba, their not in looking at the thing would bring them to kiss the picture or rub their cheeks against it and to roll themselves in the first before it


Leys's shame ='lgc'>=/= guilt
guilt='lgc'>:
="lstsrd">1. ="trms">mimetic='lgc'>: victim identifies with the aggressor ='lgc'>+ accepts the ="trms">situation by not distinguishing belief ='lgc'>=/= behavior ='lgc'>}='lgc'>='lgc'>--> ='strcls'>*guilt='strcls'>*
="lstsrd">2. anti="trms">mimetic='lgc'>: victim identifies with fellow victims ='lgc'>+ might imitate the aggressor only as a survival mechanism ='lgc'>='lgc'>==> preserve a sense of self ='lgc'>+ keep the atrocities external to herself ='lgc'>='lgc'>==> ‘victim ='lgc'>=/= perpetrator’ that can be held in ="trms">memory without losing one's sense of self and victimhood ='lgc'>}='lgc'>='lgc'>--> (awareness of being observed by others in one's abject state of victimhood ='lgc'>='lgc'>==>) ='strcls'>*shame='strcls'>*

Leys ='lgc'>='lgc'>--> (problem of shift from guilt to) shame='lgc'>: deprives one from ="trms">agency and ="trms">responsibility


='lgc'>=/= muslim-majority ="trms">society (use of shame in critical ways)


='strcls'>**performative ='lgc'>='lgc'>~=/& constructed ="trms">nature of emotions='strcls'>**

="prgrph">-in my youth in ="nms">iran (middle class) the context of singing together آواز in small gatherings was a context of expressing emotions within groups (a form of ='strcls'>*="trms">networked living='strcls'>*) that give voice to ="trms">specific emotion (grief, sadness, ="trms">love, heartache, etc.)
='lgc'>[i always felt outside of it='lgc'>]

public expression of feelings ='lgc'>--as="trms">sociate='lgc'>='lgc'>--> weakness ='and'>& sexuality
='lgc'>='lgc'>==> everyday life denial of emotions (of jealousy, desire, heartache)

(="trms">sociologically)
='strcls'>*something is performed='lgc'> = something cannot be addressed informally='strcls'>* ='lgc'>}='lgc'><='lgc'>-- for example emotions


="large lg58" stl="font-size:126%"> sharm
sharmamdegi
haya
aberu
gheirat
nang
namus
='lgc'>='lgc'>--> emotion words for honor and shame (shared between pakistan and ="nms">iran, used with meanings that overlap and inconsistent)

honor selfsubsistent male
honor related to women
notions of virtue
notions of shyness

gheirat غیرت ='lgc'>: an emotional alarm ="trms">system ='lgc'>[for one's personal image (aberu آبرو), family, ="trms">religion, country='lgc'>]
gheirat ="trms">specifies one's appropriate reactions to the particular acts of the other ='lgc'>='lgc'>--> in the form of emotions='lgc'>: ="trms"nttrm="danger,stranger">anger, hatred, jealousy


(Elias’ problematic and useful de="trms">finition of) ='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: perceivable ="trms">measurable describable effect of emotional events and experiences, what is felt ='lgc'>+ what is emoted at an individual and collective level, (enacted ='lgc'>+ perceived) ‘happening’ of the human experience (='lgc'>=/= undefined protoevent)
="trms">affect='lgc'>: a way in which one knows an experience is occurring ='lgc'>+ a way in which one reacts to an experience ='lgc'>==shape='lgc'>='lgc'>==> future human experience

="lstsrd">1. enactment (performativity) of emotion is inseparable from its experience
="lstsrd">2. emotions, enjoying words, emotion events cannot be comprehended apart from the ="trms">sociopolitical context in which they occur (emotion act ='lgc'>~/='qstn'>?= emotion evoked)

somatic activity (crying) ='lgc'>==make='lgc'>='lgc'>==> emotions (sadness)

(in islam) happiness ='lgc'><='lgc'>='lgc'>--> virtue
(robust genre of ="trms">literature) marvels and ="trms">bestiary ='lgc'>='lgc'>--> ="trms">wonder at ="trms">natural ='and'>& manufactured ="trms">wonders of the ="trms">world (pyramids ='lgc'>='lgc'>~= mortality) “='lgc'>==encourage='lgc'>='lgc'>==>” contemplation of God's creative powers

(in sufism) tension between good and bad feelings (ugly, outlaw emotions...) ='lgc'>='lgc'>==> progress (spiritual advancement)
='lgc'>='lgc'>--> (sufi) scandalous behavior='lgc'>: performative form of cultivating negative emotions in oneself and others

emotional regime
="trms">ecological ="trms">phenomenology
emotional habitus

habitus='lgc'> = ='lgc'>[='strcls'>*='lgc'>]mood='lgc'>: collective feeling ='lgc'>--="ppl">Bourdieu='lgc'>='lgc'>--> ='strcls'>*making and using moods have to be ="trms">integral part of (the goal of) any ="trms">sociopolitical process='strcls'>* (='at'>@="frds scrmbld">Foad, ='at'>@="frds">Sina)
(='strcls'>**collective action if impossible if people are not in the mood='strcls'>**)


='strcls'>*educational ="trms">material (='lgc'>='lgc'>~= ideological ="trms">material) ='lgc'>: ="trms">integrated attitude toward the ="trms">world='strcls'>*

regulatory forces of ="trms">society construct (='lgc'>=/= control) behavior
='lgc'>[two feelings='lgc'>: you are ='strcls'>*constructed='strcls'>* but still might find yourself with ="trms">agency ='lgc'>=/= you are o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal (essential, special) and might find yourself ='strcls'>*controlled='strcls'>* by forces of ="trms">society ='lgc'><='lgc'>-- bad idea for political engagement='lgc'>]

='strcls'>**politics ='lgc'>='lgc'>--> a sphere that is deeply imbricated in the visual regimes of ="trms">societies='strcls'>** (='lgc'>='lgc'>--> for me ='thdf'>that is why visual arts are so important='lgc'>: politics is always visual)
='strcls'>**politics ='lgc'>='lgc'>--> ="trms">affect can explain the processes that are inexplicable through other functional explanations ='lgc'>+ ="trms">affect exists as an object of power (political formations are reactive to and formed by ="trms">affect)

="brkr">
(="ppl">Naveeda ="ppl">Khan)

Jinns and ="trms">children

a place for a ="trms">child to build conviviality / continuity with a creature made of smokeless fire

(the girl) she charts through a modality of “hearing”

..that which defines the normative, the duties, and ="trms">responsibilities that accompany observance of a ="trms">religious tradition.

="trms">different intensities by which the normative is reiterated

Jinns are also known to eavesdrop (esteragh-e sam’) on the angels in the lower reaches of heaven to acquire limited knowl="trms"nttrm="knowledge,Knowledge">edge of the future

the little mischievous spirits (nafs) that make up a self

="large lg58" stl="font-size:112%">

='strcls'>**="trms">wonders of ="trms">children

="trms">children are born free of sin and have the ability to ="trms">communicate without reason (aghl) and therefore carry the threat of being easily led astray


8 year-old Maryam, channeling ="trms">communication between the jinn and her family
a time that she would look into the palms of her hand (to see what the jinn would have her see)
she ="trms">instructed the jinn that he could enter her father's body, with his per="trms">mission, jinn wanted to taste human food

her father and brothers would ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen carefully to her descriptions
(="trms">authoritative figure of the father becomes the pupil of his little daughter hearing her words of advice)='lgc'>--alterity



“in the middle east, the ="trms">child is seen as the crucial generational link in the family unit, the key to its continuation, the living person that ties the ="trms">present to the ="trms">past and to the future” (Ferena 1005)

“in the indian case ...the ="trms">child is seen as al="trms"nttrm="already,spread">ready being full person in domains to which the mother does not have access” (="ppl">Veena Das 1989)


...healer or magician may utilize a ="trms">child to bring into ="trms">presence or ="trms">communicate with the spiritual being
(='strcls'>***the ="trms">presence of ="trms">child in Ma'rekeh-Giri معرکه گیری='qstn'>?='strcls'>***)

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ecstatic identifications with...


one could legitimately dream of the prophet, but one could never call him forth
both these paths escape jinn, having a dynamic if disruptive ="trms">presence within human ="trms">world, alongside the ="trms">presence of angels and saints

there can be no other experience of the prophet other than through the record of his words and deeds='qstn'>?='qstn'>?!!!



the daily struggle to ="trms">presence the prophet


علما olama ='lgc'>=/= بچه bache
face-to-face ='lgc'>=/= via-jinn

face-to-face learning from the olama (the ="trms">authoritative transmitters) versus a faceless and voiceless jinn with his ="trms">child serving as its ventriloquist (arusak gardan)

activating competing bodies of knowl="trms"nttrm="knowledge,Knowledge">edge and sets of ="trms">relations
(in the hope that one of them will pay off)


insistence on a modicum ='lgc'>[minimum amount='lgc'>] of consistency

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="large lg42" stl="font-size:108%">
...enmeshed within a certain unintentional malevolence existing alongside generosity.
="prgrph">-malevolence is something that holds out the possibility of harm rather than actively intending it
="prgrph">-generosity is the willingness to concede to others rather than a nobility of character

="large lg6" stl="font-size:130%">
(also the dilemma of introducing the jinn to your ="trms">child)
“exposing” his ="trms">children to their disruptive yet generative powers


‘exposure of ="trms">children to evil’
the innate resource of ="trms">children
(for Zezru) the ="trms">children are pure, they re="trms">present non-evil. they belong to shades. their innocence does not imply a state of passivity.


what regions of experience and expression the ="trms">child has access to='qstn'>?

innate resources of ="trms">children
Reynolds
="trms">children’s own resources are bolstered by the protection afforded by living and dead kin
a parent (or guardian), cannot know in advance what regions of experience and expression the ="trms">child has access to or what he or she is capable of

in Islam='lgc'>: ="trms">children are considered to have a certain strength and pre="trms">science that makes them effective as conduits to the ="trms">world of spirits ='lgc'>=/= innocent creatures to be protected
="lsts lst1">•="trms">children are free of ="trms">religious ="trms">obligations up to the age when they are seen as maturing
="lsts lst1">•protected by countercharms and exorcism only to an extent


a certain unintentional malevolence existing alongside generosity
='lgc'>[='strcls'>*='lgc'>]malevolence='lgc'>: something that holds out the possibility of harm (='lgc'>=/= actively intending harm)
='lgc'>[='strcls'>*='lgc'>]generosity='lgc'>: the willingness to concede to others (='lgc'>=/= a nobility of character)
="trms">religious ="trms">differences ='lgc'>--="trms">materialized='lgc'>='lgc'>-->
="lsts lst1">•as a malevolent witch
="lsts lst1">•in a father’s potentially malevolent ="trms">instrumentalization of his daughter (bringing the jinn home)


parsayi پارسایی
='strcls'>*pious self='lgc'> = com="trms">position of a series of ='strcls'>*presubjective singularities='strcls'>* (standing alongside one another ='lgc'>[within a milieu comprising other such series/="trms">seriousnesses='lgc'>])
='lgc'>=/= self-contradictory subject arching toward resolution
='lgc'>=/= norm-bearing subject that has achieved coherence


(='strcls'>*presubjective singularities='strcls'>*)
let's explore how a self moves alone this series of singularities, what brings about movement, and where may it be tending ='lgc'>[wohin='lgc'>]

='lgc'>='lgc'>---="ppl">Naveeda='lgc'>='lgc'>--> presubjective singularities='lgc'>: ="trms">different versions of oneself that are not sharply distinguished from one another but are nonetheless distinct

='lgc'>[='strcls'>*='lgc'>]subjectivity='lgc'>: whatever you do set yourself apart from others

Maryam's father, has moved from a version of himself that he knew to other versions of himself of which he did not have ="trms">prior knowl="trms"nttrm="knowledge,Knowledge">edge

his movement was toward the jinn and then away from them. so not in the series that constituted ‘him’, but also moved toward the series constituting the jinn. a zone of jinn becoming.
(or human becoming for the jinn)

allowing himself to be a multiplicity


“Our faith had become weak and our ="trms">obligatory worship was suffering.”


is Sulayman (the jinn) then the arc of a certain line of flight for Maryam='qstn'>?

friendship between a human (little sunni girl) and a nonhuman (jinn) ='lgc'>[='lgc'><='lgc'>-- enabled ='and'>& nurtured by the possibilities of malevolence ='lgc'>+ generosity='lgc'>] ='lgc'>='lgc'>==> movement within a field of negativity ='lgc'>==="ppl">Naveeda='lgc'>='lgc'>==> a means of gaining voice



artificiality of need in the everyday ='lgc'>='lgc'>--> this view eclipses what is at stake in the everyday life, what jeopardized it ="trms">internally and externally

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='strcls'>*the formation of selves within contemporary Muslim ="trms">societies='lgc'>:
(A) existence of multiple selves within an individual, which is context-dependent and ="trms">intersubjective. the individual may espouse ="trms">different self-re="trms">presentations at ="trms">different moments, these are not viewed as inconsistent to the illusion of wholeness (Ewing 1997)
(B) the subject acts on herself in such a way as to make the norm constitute her as pious self. this is a self that is generated through its particular emergence from and ="trms">interpenetration with, the norm. (Mahmood 2001)
(C) the self as the realm of presubjective possibilities. in ="ppl">Deleuze words “impersonal and pre-individual singularities” exists within a plane of immanence. “far from being individual or personal, singularities preside (take over and govern) over the genesis of individuals and persons; they are distributed in a ‘potential’ which admits neither Self not I, but which produces them by actualizing or realizing itself, although the figures of this actualization do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (="ppl">Deleuze 1990)

a given individual moves between these qualities without necessarily ="trms">morphing into entirely ="trms">different selves ='lgc'>='lgc'>--> ='strcls'>***="trms">difference ="trms">internal to being='strcls'>***
(that ‘="trms">difference’ is ="trms">internal to being)



to betray the immediate norm (of this ="trms">society) (to ensure a continued ="trms">relationship with them)

but i am al="trms"nttrm="already,spread">ready moving to my next self



='strcls'>*ethics of ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening
(1) ="trms">gestures as cultural text (="ppl">Clifford ="ppl">="frds scrmbld">Geertz)
(2) ="trms">codes to crack the regulative mechanisms of a ="trms">society (="ppl">="frds scrmbld">Pierre ="ppl">Bourdieu)
(3) how thinking proceeds apace with ="trms">gestures, how ="trms">gestures gather thought, sounded and unsounded, and how voice is incorporative ='lgc'>[tending to incorporate or in="trms"nttrm="cluster,club">clude things='lgc'>] of these ="trms">gestures

(="ppl">Heidegger shows)
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">relation='lgc'>: think ='lgc'>='lgc'>==> speech
(only when one speaks, does he think='lgc'>--not the other way around)



temporality of ="trms">memory
(...it took them two years to re="trms">member to tell me this)



possession='lgc'>: is to be struck by any number of somatic illnesses or psychic effects of mysterious o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins (Bown 1993)



mytho="trms">poetic (registers of Qur'an)
mytho="trms">poetic registers of everyday life



Jinn can trick the humans into looking at a copy of them (and then change form or into formlessness)


the copies of time-honored practice of ="trms">embodying and transmitting the islamic tradition is now haunted by ='strcls'>*="trms">modern ="trms">anxieties='strcls'>*


Asb-e Imam-Hossein



it is in islamic tradition that being a muslim entails keeping up the illusory ="trms">nature of everyday life while also participating in it. (not ="trms">excessive withdrawal nor ="trms">excessive attachment)
='lgc'>[why isis breaks this='qstn'>?='lgc'>]

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='lgc'>[='not'>✕='lgc'>] ="trms">technologies of the “here and now”
='lgc'>[='not'>✕='lgc'>] ="trms">semiotic-tech of “elsewheres”
='lgc'>}='lgc'>='lgc'>-->
(separated in the ="trms">past, ='strcls'>*="trms">ontological ="trms">difference='strcls'>*, a ="trms">fiction) in West='lgc'>: (='lgc'>='lgc'>--> ='thdf'>that is why ="ppl">="ppl">Latour ="trms">anthropologizes ="trms">modernism)
='strcls'>*='lgc'>[philosophy='lgc'>]='lgc'>--signals='lgc'>='lgc'>--> here (in Europe and West), selves
='strcls'>*='lgc'>[="trms">anthropology='lgc'>]='lgc'>--signals='lgc'>='lgc'>--> elsewhere, others ='lgc'>}='lgc'>='lgc'>--> a wannabe discourse on Others
='lgc'>}='lgc'>='lgc'>--> (="trms">ontological ="trms">difference between ="trms">anthropology ='and'>& philosophy ='lgc'>[in their mode of immersion in the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical='lgc'>] is part of) colonial ="trms">community, a form of ‘negation’ ='lgc'>=/= my recent antagonism ='lgc'>[the way i am studying is for ='strcls'>*extension='strcls'>*='lgc'>{= extending but also standing in tension with, a lineage(='lgc'>=/= rupture)='lgc'>} rather than ='strcls'>*negation='strcls'>*='lgc'>]='lgc'>: since i got into ="ppl">Olearius, 2017, I am developing recently a philosphpical-genealogical antagonism. (in ="nms">Iran we are used to philosophy ="trms">naturally inhabiting the otherness of Europe, among others, we never see them as ="trms">anthropological objects, but they see us as such. ='strcls'>*we don't think ethnographically about Others='strcls'>*)
='lgc'>}='lgc'>='lgc'>--> my aim is to mix this while i am “here” ='lgc'>='lgc'>--> i say life (also power and ethics) comes to attention ="trms">simultaneously ="trms">anthropologically and philosophically from elsewhere and here ='lgc'>[='lgc'>='lgc'>--> to reed something from the outside ='lgc'>='lgc'>~= reterritorialization (of concepts, ="trms">interests, ="trms">affects, percepts,)='lgc'>]='lgc'>='lgc'>--> when concepts are reterritorialized they illuminate the ="trms">world ="trms">differently


='strcls'>*we need better construction of ="trms">past for building truly decolonial ="trms">community='strcls'>* ='lgc'><='lgc'>-- is my antagonism needed for this='qstn'>?


="trms">anthropology='lgc'>: a mode of heightened attentiveness to life
(="ppl">Singh)

="ppl">="ppl">Foucault, ="ppl">Benjamin, ="ppl">Derrida, ="ppl">Deleuze ='lgc'>='lgc'>--> a loss of ="trms">anthropologically generated theory

(more than once in a single day i find myself paused to ="trms">wonder at) how thought moves

(long-standing philosophical between) dialectical and nondialectical genealogies of thought
="prgrph">-to be drawn to nondialectical is not the negation of dialectical, it is a way of thinking about the “="trms"nttrm="metaph,metamorph,metabol,metal">meta"-physics (="ppl">Singh)

philosophy reconciders this='lgc'>: ‘concepts come more explicitly to the surface as impressions grow into thoughts’ ='lgc'>='lgc'>--> no! no!

how philosophy relates to and draws on nonphilosophy (is usually geographical='strcls'>*)

more ="trms">differences='lgc'>:
="lsts lst1">•geographical='lgc'>: western/non-western
="lsts lst1">•naional='lgc'>: indian/french
="lsts lst1">•subdisciplinary='lgc'>: analytic/continental

(="trms">trajectories of Derrica, a tradition of) negative transcendence='lgc'>: différance, an absence that transcends “a” and “not a” ='lgc'>[='lgc'>=/= (="trms">trajectories of ="ppl">Deleuze, a tradition of) affirmative immanence, the self-="trms">differentiating intensities of “a”, com="trms">presence of “a"='lgc'>]

some ="ppl">Deleuzian terms='lgc'>:
="lsts lst1">•assemblages
="lsts lst1">•deterritorization
="lsts lst1">•becoming
="lsts lst1">•multiplicities
="lsts lst1">•="trms">excess
="lsts lst1">•="trms">schizophrenia (='lgc'>~ nondialectical thought, a nondialectical expression of ="trms">different polarities held together. use ‘split’ to create a philosophy, ='lgc'>[the ‘split’ ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphore is='lgc'>] an argument for the dynamism and temporality of the structure ='lgc'>=/= dialectical ="trms">historism and the ="ppl">Freudian unconscious) ='lgc'>-- ="trms">schizophrenia marks an unresolved, nondialectical tension
='lgc'>}='lgc'>='lgc'>--> giving me a range of concepts with which to inhabit a plenitude of life ='lgc'>='lgc'>--> we need to create/borrow/steal/appropriate a range of concepts with which to inhabit the plenitude of life (in ="nms">Tehran) that exceeds all the time. (that which the political consciousness of contemporary ="nms">Tehran fails to grasp.) ='strcls'>***between moments of (my) departure and return (to ="nms">Iran) lay a whole ="trms">world, full of life (and hope)='strcls'>***

="ppl">Deleuze's hostility to dialectics
“we will misunderstand the whole of ="ppl">Nietzsche's work if we do not see ‘against whom’ its principal concepts are directed”
='lgc'>[='strcls'>*='lgc'>]dialectics='lgc'>:
="lstsrd">1- ='thdf'>the idea of a power of the negative as a theoretical principle manifested in op="trms">position and contra="trms">diction
="lstsrd">2- the valorization of the “sad passions” as a practical principle ='lgc'>='lgc'>--> “the unhappy consciousness is the subject of the whole dialectic” (="ppl">Nietzsche)
="lstsrd">3- ='thdf'>the idea of ="trms">positivity as a theoretical and practical product of negation itself
="lsts lst1">•="ppl">Hegelian='lgc'>: a determinate negation, followed by a “higher” synthesis
="lsts lst1">•="ppl">Badiou 2000, Jameson 2009, Zizek 200k, a counterwave of contemporary dialecticians
dialectics='lgc'>: a habit of thought='lgc'>--variably expressed in ="trms">anthropology and philosophy and critical theory

postcolonial theory, critical theory, cultural studies ='lgc'><='lgc'>--(descendants of)='lgc'>-- negative dialectics ='lgc'>=/= affirmative nondialectics

to notice (over time) in ="nms">Tehran='lgc'>:
="lsts lst1">•="trms">relations involving ="trms">intergenerational servitude and nonnegotiable indebtedness
="lsts lst1">•expressed ="trms">relations of power
="lsts lst1">•other modes of spiritual and ="trms">material relatedness (that would be lost if i were to tell a ="trms">story that was only a variant of a master-slave dialectic)='strcls'>*
="lsts lst1">•ascetic qualities
="lsts lst1">•activist qualities
="lsts lst1">•='strcls'>*ways in which state power is implicated (behampichidan به هم پیچیدن) in the lives='strcls'>*

how do we piece together a ="trms">world='qstn'>?

="nms">ajayeb.net ='lgc'>=/= catalogue of ethnographic curiosities (='lgc'><='lgc'>-- be very carefull with this kind, ='at'>#wunderkammer)

encroachment tajavoz تجاوز


super important ="trms">questions for ="nms">Iranians='lgc'>:
="lsts lst1">•(the ="trms">question of) ='strcls'>*how we conceive of the state='strcls'>* and the hopes and disappointments that issue from those conceptions
="lsts lst1">•are there other ways to conceive sovereignty='qstn'>? ='lgc'>[other than the ="ppl">Agambenian conception='lgc'>: the sovereign power exerts a near totalizing force over an ="trms">abyss of “bare life"='lgc'> = state. (="ppl">Agamben's) decisionist totalizing ="trms">authority ='lgc'><='lgc'>-- (Schmitt's) secularized theological concepts ='lgc'><='lgc'>-- (="ppl">Hobbes’) theological ='thdf'>assumption of an omnipotence god='lgc'>] (='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Singh's very nice criticism='lgc'>:) “="ppl">Agamben's transcendentally negative dialectical concept of sovereingnty entails a totalizing elevation of Varuna (the terrible) in such a way as to wholly eliminate the potentialities, threats, and possibilities of Mitra ='lgc'>='lgc'>--> in its contemporary political philosophy most ="nms">iranians tend this way (in everyday life and forms)
="lsts lst1">•how might we ="trms">imagine a political theology that en="trms">folds more ambivalent potentialities='qstn'>? ='strcls'>****
="lsts lst1">•

(="ppl">Agamben swinging between the heightened extremes of redemption and catastrophe ='lgc'>[='at'>@="frds scrmbld">Lenna='lgc'>] ='lgc'>=/= ) ="ppl">Singh's bipolar concept, reconceptualization (of Dumezil arguing, ='strcls'>*force='strcls'>* and ='strcls'>*contract='strcls'>* together constitute sovereignty)='lgc'>:
='lgc'>[='strcls'>*='lgc'>]Romulus (& Varuna) ='lgc'>='lgc'>--> warrior ambitions ='lgc'>='lgc'>--> terrible and violent aspect of sovereignty; Varuna (='lgc'>--="ppl">="ppl">Foucault='lgc'>='lgc'>-->) as punitive power and force ="trms">morph into a range of disciplinary mechanisms ='lgc'>[='strcls'>*in a way ="ppl">="ppl">Foucault's entire carrier can be understood as a way of engaging Varuna in ="trms">different forms='lgc'>]
='lgc'>[='strcls'>*='lgc'>]Numa (& Mitra) ='lgc'>='lgc'>--> peaceful elder ='lgc'>='lgc'>--> ="trms">embody contract, the friendlier, pact-making aspect of sovereignty (='lgc'>='lgc'>==> rule of law), producer of welfare and health and productive economy


khoshunat ='lgc'>+ refah خشونت و رفاه
we have to engage paradoxes of state power='lgc'>: capacity and incapacity (='lgc'>='lgc'>--> my point='lgc'>: the state in ="nms">Iran is ambiguous.)
='at'>#workshop='lgc'>: Studying State Power='lgc'>='lgc'>---in ="nms">Tehran we must explore theoretical alternatives to the concept of force='lgc'>: consent, contract, ="ppl">Singh's bipolar theory of force and contract, varying ideas of the “magic” of the state, ="ppl">="ppl">Foucault's governmentality ='lgc'>='lgc'>--> contemporary ="trms">anthropology of the state, we examine varying pictures of state incapacity
="lsts lst1">•requirements='lgc'>: willingness to engage challenging concepts and texts, weekly online comment, class ="trms">presentations and participation
="lsts lst1">•aims='lgc'>: a final essay='lgc'>: to make a coherent argument drawing on ="trms">anthropological and theoretical ="trms">literatures on state power
="lsts lst1">•axis='lgc'>: i work with ="ppl">Singh='lgc'>: that “there is no one correct answer we hope that students will come away with a better sense of the paradoxical coordinates of power such as violence and welfare, central to the making and unmaking of global ="trms">modernity”
="lsts lst1">•="trms"nttrm="already,spread">reading='lgc'>: we will gradually build up towards the more difficult texts and ideas.
="lsts lst1">•note='lgc'>: You will not necessarily receive a better grade for any external research or new information you bring in but on how well you relate to the texts and ideas we have discussed in class. two student ="trms">presentations. often a quieter, more considered ="trms">response will be more highly valued.


='lgc'>[="ppl">Singh seeks to signal='lgc'>] a wider range of forces (of which “repression” sarkub سرکوب would be one) and forms of contract (modes of give and take that are not exactly captured by ='thdf'>the idea of “compassion” rahm رحم) ='lgc'>[='lgc'>=/= VOA or BBC's d="trms"nttrm="danger,stranger">angerous notion of “informing” ="nms">iranians’ political awareness='lgc'>]
="prgrph">-these two forms exist as potential tendencies of power, two forms among others that ='strcls'>**power over life may take='strcls'>**
='strcls'>*tendencies='strcls'>* are not static or a="trms">historical ='lgc'>[- ="frds scrmbld">Foad's “tendencies” (to destiny)='lgc'>] ='lgc'>='lgc'>--> tendencies may ="trms">morph and take new shapes ='lgc'>='lgc'>--> they can also turn toxic when they are disappointed ='lgc'>='lgc'>--> we oscillate from redemption to catastrophe ='lgc'>=/= ='lgc'>[this is the kind of political act/project we need:='lgc'>] “with Mitra and Varuna (='lgc'>~ region of structural-potential tendencies) we are not giving up hope, but the project becomes more ="trms">specific='lgc'>: to track the particular degrees of force (many of which may be morally objectionable) and the modes of contract that are available in a polity” -="ppl">Singh
...="trms">gestured to tendencies of thought

='at'>@="nms">iranian friends
to inhabit Mitra and Varuna is to not give up all political hopes and criticism (='lgc'>=/= dialectical political logic ='lgc'>='lgc'>==> a final purifying battle ='lgc'>[='lgc'>~ ="frds scrmbld">Mehdi's totall earthquake offering a “higher” synthesis to his ="nms">Tehran in a destructive scenario='lgc'>])

='strcls'>*** the locus of disappointment (& hope) ='lgc'>[for ="nms">iranian='lgc'>] ='strcls'>***

a concept can='lgc'>:
="lsts lst1">•shift or reverse the locus of our hopes and disappointments
="lsts lst1">•gives us coordinates along which to pay closer attention


nondialectical thought ='lgc'>=/= law of noncontra="trms">diction ='lgc'>: you are either for or against (Islam, state, ...)


a kind of life-force that an older generation of ="trms">social ="trms">science would have called “="trms">agency”='lgc'>:
“she is fearless and has an amazing ability to bring people together”, i was drawn to the vitality that she ="trms">embody ='lgc'>='lgc'>--> ="ppl">Singh understands her life not simply as a unidirectional ="trms">story of “empowerment” or “="trms">agency” ='lgc'>[a ="trms">story many ="nms">iranians are caught in='lgc'>] but as a ='strcls'>*fluctuation between forms of strength and vulnerability='strcls'>*
(condition of life itself='lgc'>:) our particular strengths and vulnerabilities variably express themselves
...pushing a family from a ="trms">position of relative strength into near destitution


how do we conceptualize ="trms">relations between potentially hostile neighboring groups='qstn'>? (="ppl">Singh 2011)


='lgc'>[agonistics ='and'>& intimacies='lgc'>] ='lgc'>--how='lgc'>='lgc'>--> they may ="trms">traverse ="trms">different intensities ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>~='lgc'>~> ='strcls'>***="trms">differences ="trms">internal to a life='strcls'>***

agon (contest) ='lgc'>--="ppl">Singh='lgc'>='lgc'>--> agonistic intimacy='lgc'>: a way to understand the co-="trms">presence of modes of conflict and cohabitation, (='strcls'>*co-="trms">presence of violence and wellness='strcls'>*,) to leave open the possibility of a shared and contested future


jinn='lgc'>: a ="trms">category of spirit shared by popular hinduism and islam
who, usually turns out, is a lifelong conpanion
='strcls'>*a ="trms">relation that can be life-giving may also become life-denying
jinn and other minor spirits may also harbor the possibility of madness


='lgc'>[varying thresholds of life='lgc'>]
thinking of the dead, the unborn, spirits, and those participants among living ='lgc'>='lgc'>--> what kind of conception of life this requires='qstn'>? ='lgc'>='lgc'>--> (="ppl">Deleuze > ="ppl">Singh's) ='strcls'>***varying thresholds of life='strcls'>*** (='lgc'>=/= ="ppl">Agamben's “bare life” ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Singh's starting point='lgc'>: how one thinks about life or vitality not just as bare life='lgc'>]) ='lgc'>='lgc'>--> as a way of engaging ="trms">ancestors (such as ="frds scrmbld">Ehsan's little girl ghost ='lgc'>[='at'>#="frds scrmbld">Ehsan's brilliant ="trms">storytelling gives the “unbeliever” goosebumps from the intensities, the “incredible feeling of an unknown ="trms">Nature-="trms">affect” that he ="trms">embodies='lgc'>]), spirits, the undead, and the unborn who subsist alongside the living
='strcls'>*threshold='lgc'>:
="lsts lst1">•to denote points of passage accross phases of life
="lsts lst1">•refering to varying degrees of intensity (that may continue after death)='lgc'>='lgc'>--> as a spirit/jinn is preserved or recedes, through possession or in visions or ="trms">memories, enduring in potentially multiple dimensions
='strcls'>*a ="trms">memory, a dream, even a ="trms">hallucination is also a threshold of life='strcls'>*
="trms">agency of spirits ='lgc'>[jinn, abstract spirit of ="trms">modernity, secular education, Thakur Baba, , ,='lgc'>]='lgc'> = ='strcls'>*a threshold of life='strcls'>* (with its own immanent forms of movement and flux)
='lgc'>[-='lgc'>]lets not call it “disenchantment” or mere nostalgia, but ='strcls'>*a shift in the quality of life='strcls'>* ='lgc'>='lgc'>--> ethnographic investigation can be a form of heightened attentiveness (to varying thresholds of life ='lgc'>[to the intensities of ="frds scrmbld">Ehsan's ghost-girl, to the cannibal mice, ="nms">Tehran's earthquake synthesis of ="trms">affect, , ,='lgc'>]='lgc'>--(these ='lgc'>[="nms">Tehran's range of moods and intensities='lgc'>] are)='lgc'>='lgc'>--> waxing and waning گام‌های ماه ='strcls'>*intensities immanent to a milieu; ="trms">affecting our ideas of ethics and politics)


the ="trms">social ='lgc'>=='qstn'>? “our” version of the transcendent/immanent ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical
how many dimensions is “our” ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">composed of (in ="nms">Tehran)='qstn'>?


(Durkheim starts='lgc'>:) ="trms">religion='lgc'> = an engagement with a vital animating principle, “a kind of anonymous and impersonal force ='lgc'>[...='lgc'>] none possesses it entirely and all share in it”
="prgrph">-spirits, demons, jinns, gods of every rank are the ='strcls'>*concrete forms='strcls'>* that capture this energy, this ='strcls'>*potentiality='strcls'>*
(later Durkheim reduces this remarkable promising ="trms">formulation in his signiture from the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical='lgc'>: “the moral ="trms">authority of ="trms">society”, ‘="trms">religion ='lgc'>='lgc'>==> solidarity انسجام’ ='lgc'>}='lgc'>=/= innumerable ="trms">anthropologists have shown how ="trms">religion does not necessarily “reawaken solidarity”)

(instead of “the ="trms">social” lets get ="trms">interested in more than one dimension of life, lets think, with ="ppl">Singh and ="ppl">Deleuze, of) ='strcls'>*vast continuum of human and nonhuman life='strcls'>*


“Baba, I have been troubled for years. What can I do to please my ="trms">ancestral spirits='qstn'>?”


Beyzai analyzes deities and myths in ="nms">Iran, negating any potential for spiriual movement between rival groups, even in what is clearly ='strcls'>*a form of ="trms">religious life moving across='strcls'>*
Beyzai preoccupation with defeat doesn't allow him to attend to ‘forms of ="trms">religious life moving across’
="lsts lst1">•bottom-up thesis of op="trms">positional negation and from its “top-down” op="trms">posite
='lgc'>=/= ='thdf'>the idea of spiritual conversation
imitation of ='lgc'>[upper caste,,,='lgc'>] values
='lgc'>[='strcls'>***='lgc'>]the fatality of these ideas of negation and of imitation is that they obscure the possibility of a spiritual in="trms">heritence that may be shared and contested in ways that create the possibility of a ='strcls'>*cohabited future between neighbors and rivals='strcls'>* (="ppl">Singh)

yes yes the ="trms">history might be made through bloody contra="trms">dictions, and yet, we cannot be as Magi, waiting for the big drama to un="trms">fold ='lgc'>--(we can do better)='lgc'>='lgc'>--> a sig="trms">nature capacity of ethnographic attentiveness in an affirmative lineage of thought ='lgc'>--(not to deny contra="trms">diction)='lgc'>='lgc'>--> to be able to sense ='strcls'>**varying intensities of conflict and cohabitation='strcls'>**
(play and war may both be latent in the give and take of everyday life, and the ="trms">difference may not always be clear-cut)

نیرومندی و کثرت اهالی و تعارضات کشمکش و جماع
(how='qstn'>?) (to be able to) sense varying intensities ='lgc'>[کیفیتی با شدت و سختی و حجم ='lgc'>='lgc'>~= انقباض ,در هم کشیدگی ='lgc'>+ شتافتن ,گرفته شدن ='lgc'>+ فراهم آمدن ,گرفتگی ,ترنجیدگی='lgc'>] of conflict and cohabitation='lgc'>[='lgc'>: my sister thinks of this term as family in small scale='lgc'>]
='lgc'>='lgc'>--> ="trms">differential ='lgc'>[داراى ضريب متغير، افتراقی، تشخیص دهنده the result of ="trms">differentiation ='lgc'>=/= ="trms">different تمایز='lgc'>] intensities


bawdy مستهجن

intimate insults ='lgc'>='lgc'>==> accumulate deadly force

shifting intensities between a festival and a riot (are not necessarily a “="trms">modern” degeneration of traditional festivity) ='lgc'>='lgc'>--> the case of new year's eve in Köln 2016
(bad or good) heightened intensities ='lgc'>==(may animate)='lgc'>='lgc'>==> new political and ="trms">social movements or sustain the vitality of collective life ='lgc'>='lgc'>--> intensities may also wane and become deadended

concept of vitality='lgc'>:
="lsts lst1">•="ppl">Deleuze='lgc'>: intensity
="lsts lst1">•="ppl">Nietzsche='lgc'>: will to power
="lsts lst1">•="ppl">Bergson='lgc'>: elan vital
="lsts lst1">•Spinoza='lgc'>: conatus


as an ___ I ="trms">respond to this challange with an ___ic persona

officiator

="large lg1" stl="font-size:136%"> ='strcls'>***(my ="trms">methodology='lgc'>:) let's in="trms"nttrm="cluster,club">clude in our dedication to X also a butt of ="trms">jokes and mimicry


i see you, among other things, as ethical actors

(recent work in ="trms">anthropology ='lgc'>='lgc'>==>) ethic ='lgc'>=/= simply instantiating “="trms">categorical imperatives” and ="trms">obligations, a journy from war (or politics, as the “continuation of war by other means”) to a nonagonistic equilibrium of “perpetual peace” (تعادل ناهنجارانه صلح دائمی)
='strcls'>*life often produces intensities and conflicts that cannot be accounted for by a ="trms">priori rules and ="trms">obligations


nobility='lgc'> = refusal of revenge

(="ppl">Nietzsche='lgc'>:) to sanctify revenge with the term justuce ='lgc'><='lgc'>-- characteristic debasement of agonistic ethics (رستم)
as though justice were simply a further development of the feeling of having been wronged ='strcls'>***
='strcls'>*agon='strcls'>* can ="trms">morph into a nobler, more animated form. it (can) come closer to life than to death


='strcls'>**(singular) energetic expression of vital life is not always “individual” ='strcls'>**

noble and base ='lgc'>='lgc'>--> they name a coordinate within (in ="trms">excess) of which life forces flow and way and wane

="ppl">Deleuze ='lgc'>+ ="ppl">Guattari ='lgc'>+ ="ppl">Nietzsche ='lgc'>='lgc'>--> an ethical imperative to examine the kinds of life forces we affirm. negation is not expelled ='lgc'>--(="ppl">Singh ="trms"nttrm="already,spread">reading D='lgc'>+G='lgc'>+N's ethnographic intuition)='lgc'>='lgc'>--> what ‘is’ may be richer than any ideal ‘ought’ ='lgc'>='lgc'>==> ="trms">anthropology and philosophy, then, are two distinct but related ways in which life may be examined

to think affirmativelt ='lgc'>='lgc'>==> our negations become sharper


my recent knee-jerk reaction (for example to ="ppl">Olearius) would be to invoke Eurocentrism
(resist='lgc'>: “west” and “non-west”, built on entirely negative images of Europe, from which perspective postcolonial settings appear with double negativity from which they can never recover)


thoughtful moments among friends but scholastic and conversational traditions (='lgc'>='lgc'>--> ="trms">Greek) ='lgc'>=/= “sage”, part of a larger conversational contest culture (not always between “friends” but is an agon ='lgc'>='lgc'>-->='qstn'>? Kelile-o Demne)
="prgrph">-other conceptual-conversational traditions (in ="nms">Iran,,,='qstn'>?) ='lgc'>[='thdf'>for example “taking an ="trms">author from behind and giving him a ="trms">child that would be his own offspring, yet ="trms">monstrous”, producing an ="trms">anthropologically oriented ="ppl">Deleuze, a ="trms"nttrm="already,spread">reading of ___ that produces a ___ically oriented ___='lgc'>]
='strcls'>*** it is not a ="trms">question of negating dialectices but of setting out a ="trms">different style of thought and examining the ethnographic and political consequences that follow ='strcls'>***


“when you asked him the ="trms">question about deities, you began a type of conversation called gyan-charcha ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge-talk ="trms">technique (='lgc'><='lgc'>-- my favorite mode of ="trms"nttrm="already,spread">reading of ="trms">literature, and basically everything, is like that)


='qstn'>?which concept(s) you use to think through these things='lgc'>:
="lsts lst1">•bonded and legitimate labor
="lsts lst1">•power ="trms">relations
="lsts lst1">•marriage
="lsts lst1">•sacrifice
="lsts lst1">•kinship
="lsts lst1">•intimacy
="lsts lst1">•buying
="lsts lst1">•selling
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> the fabric of human relatedness depends on it


='strcls'>*='lgc'>[lunar enlightenment='lgc'>]='strcls'>*
(="ppl">Singh's beautiful lunar reterritorialization of “enlighting”='lgc'>:) what kind of light do we assume as our image of plenitude='qstn'>?
عجایب ماه ='at'>#moon's inflow-ence, waxing and waning intensities, fluctuating thresholds, the rise and fall of gods, tutelage of moon, a lunar rather than a solar sense of enlightenment, blemished and inconstant, the moon is nondialectical, ='strcls'>*neighbors lunacy='strcls'>*


="ppl">Derridean moment of negative transcendence

waxing and waning plenitude of that flux

="ppl">Singh='lgc'>:
="lsts lst1">•varying thresholds and intensities
="lsts lst1">•logics of a/not-a
="lsts lst1">•ethics and energetics ='at'>@="frds scrmbld">Sana
="lsts lst1">•
="lsts lst1">•

='strcls'>*** a shift of even a degree (say, a ="trms">different mode of contract or force) could be the ="trms">difference between ="trms">social life and death, happiness and despair, or exploitation and freedom ='strcls'>***
(="ppl">Singh teaching me to think about ="nms">Tehranians)

دروغ بد را با دروغ بهتر جایگزین کنیم نه با حقیقت

="ppl">Nietzsche's double affirmation, yes yes
="ppl">Deleuze, “the ass does not know how to say no because he says yes to everything with is no” ='lgc'>='lgc'>--> to affirm is “to release, to set free what lives”
='lgc'>='lgc'>--> ='thdf'>the idea of “challage your pre="trms">suppositions” ='lgc'>='lgc'>--> this is a dialectical habit of thought='lgc'>: ='thdf'>the idea that the sig="trms">nature moment of thinking is a determinate negation (of State, Islam, Europe, etc.) ="ppl">Singh asks='lgc'>: how did this particular mode of reflexivity come to stand in for “true” ="trms">anthropological thought='qstn'>?



would it have been better to leave things more “fluid” and “complex and contradictory”='qstn'>? ='at'>@="frds scrmbld">Eszter


ethnographic labor='lgc'>:
="lstsrd">1- a form of hunting and gathering impressions
="lstsrd">2- sifting الک کردن and cultivating expressions

(='mywrk'>my work in ="nms">apass='lgc'>:) our ="trms">relation to concepts becomes more explicit, as we turn impressions into considered thoughts

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thinking postcolonial ="trms"nttrm="disturban">urbanism with ="ppl">Anand Taneja

(this is the ="trms">question of the limitations of ="trms">imagination='lgc'>:)
how (for a generation of scholars ='lgc'>[or artists='lgc'>]) rural (india) ='lgc'>[or syria, ="nms">Iran, or South Korea='lgc'>] has become simply a space of disasters, statistics, and deaths ='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Anand's work is a counter-example ='lgc'>[i am learning from him to be attentive to my own ="trms">imagination's stopping-points. to resist ="trms">stories that render life in those milieus unthinkable='lgc'>] ='lgc'>='lgc'>--> that those spaces are not only of abjection but also of ="trms">imagination and curiosity ='lgc'>='lgc'>--> to think about alternative (conceptual) ="trms">vocabularies to think about those abjected places, ="trms">religion, and ="nms">ajayeb ='lgc'>[that does not only negate those milieus='lgc'>]
="prgrph">-to think about ="trms">religion is super usefull and relevant, because it is also about what secularism is

how people (in rural areas) conceive of vitality and advancement='qstn'>?
='strcls'>*how people ="trms">imagine a better life='qstn'>?='strcls'>* ='lgc'>='lgc'>--> (to think non-unilateral and non-static) ='strcls'>*picture of aspiration='strcls'>* (in a ="trms">world like ="nms">Tehran; ='at'>#proposal to research on ‘the image of growth’ رشد roshd, slow growth, ='lgc'>[roshd-e bi-raviye رشد بی رویه of toxins and ="trms">species, and so on='lgc'>] in the context of contemporary ="nms">Tehran)
="prgrph">-imitations of forms

(i am activating a rhizomatic mode of perception ='lgc'>[learning from ="ppl">Anand learning from ="ppl">Deleuze and ="ppl">Guattari='lgc'>])='lgc'>='lgc'>--> how one aspect of life leads to another ='lgc'>=/= paritioning of the milieu


="trms">anthropology of the state ='lgc'>: how one engages the state in an every day level


='strcls'>*="trms">historically one crucial exit point from the ="trms">system of ruler-="trms">relation was to become ascetic (زهد)='lgc'>: disregard for sovereign ="trms">authority (حاکم hakem, hakemiat) ='lgc'>='lgc'>--> a ="trms">different form of power that one let's to lead to self-rule

='lgc'>[bare life ='lgc'>=='qstn'>? life without a way of life ='lgc'>--='not'>✕='lgc'>='lgc'>--> there is no life without a way of life='lgc'>]
(="ppl">Singh='lgc'>:) someone's life cut off from their source of vitality
a local body of thought (jinn, etc.)

="large lg86" stl="font-size:131%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(="ppl">Anand asking) what does it means to live in a city of jinns='qstn'>?
the jinn='lgc'>:
="lsts lst1">•serves as witnesses of times long gone
="lsts lst1">•figures of ="trms">authority whose shrine blesses re="trms">membered forms of ="trms"nttrm="disturban">urban ="trms">religious life
="lsts lst1">•forgotten by the amnesia of the postcolonial state
="lsts lst1">•rendered unislamic by the selective amnesia of reviva="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list tradition

jinn ='lgc'>='lgc'>--> revive that old orienta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">trope, constituted not only by bazzar, mosque, and hammam, but also of the antinomian potentials that have long been part of the Islamic tradition

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vita
lives of saints
تذکرة الاولیا Tazkirat al-Awliya
concerned with canonization, education, and collective recollection of contemplative life
(vita as a biological genre recounting the lives of holly men and women in several ="trms">religious traditions='lgc'>: Bhaktamala, Theravada buddhism, The="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigata, etc.)

="ppl">Singh asking='lgc'>: how would we ="trms">narrate a scholarly life='qstn'>? (and i add to that='lgc'>: who could be oulia اولیا Arahant ='lgc'>[further ones='lgc'>] today='qstn'>? queer or nonhuman)
='strcls'>*participated in the ="trms">world ="trms">historical “isms” (='lgc'>='lgc'>--> ="nms">ajayeb)
='lgc'>--="ppl">Singh='lgc'>='lgc'>--> ="trms">narrating a conceptual life, vita

='strcls'>*uncertainties of reception='strcls'>* (in ="ppl">Attar's Tazkirat al-Awliya)

singularity of ="trms">trajectory of ="ppl">Attar's saints ='lgc'>=/= my random sampling of themes

="trms">anthropology='lgc'>: to ="trms">write about anything that exists or ="trms">imagined

can we talk affirmatively of a post="trms">modern ethnography of ="nms">ajayeb='qstn'>? ='lgc'>=/= “totalizing vision” of culture

recovery of a human voice as a moral imperative (='lgc'>='lgc'>--> ="frds scrmbld">Hoda)

(='qstn'>?your ="trms">history as a) telos of increasingly self-awareness

="prgrph">-="ppl">Derrida's philosophical style tending to negative transcendence (différance='lgc'>: an absence that transcends ‘a’ and ‘not a’)
="prgrph">-="ppl">Deleuze's tradition of affirmative immanence

(="ppl">Singh > ="ppl">Deleuze > ="ppl">Strauss='lgc'>:) structure is ="trms">composed of “pre-individual singularities” ='lgc'>~ nomadic distribution of potential ='lgc'>--immanent='lgc'>='lgc'>--> contra="trms">dictions, accidents, mutations

="large lg6" stl="font-size:134%"> pure/impure
suspicious/inauspicious
life/death

heretic ='lgc'>='lgc'>--> reorder and ob="trms">literate the partitioning of ="trms">categories that ="trms">compose the structural order of ="trms">religion ='lgc'>[='lgc'>='lgc'>--> ="ppl">Veena on Sikhism and Hinduism='lgc'>: ="trms">symbolism of Sikhism understood in ="trms">relation to Hinduism structural order, annihilating the ="trms">categorical ="trms">prioritise (intellectual and ="trms">social) of the medieval ="trms">world. Sikhism rejecting the op="trms">position between ="trms">categories of='lgc'>: the rulers, the caste ="trms">system, and the orders of r="trms">enunciation ='lgc'>='lgc'>--> investment of the virtues of all three ='strcls'>*in a single body of faith='strcls'>* and conduct='lgc'>]

heterodox sects
rebellious thinkers
='lgc'>='lgc'>--> negation of the organizing conceptual order

(="trms">social and) ritual order generates its own forms of instability

...ambivalences of key concepts ='lgc'>==bring='lgc'>='lgc'>==> “play” to the structure, for good and ill ='lgc'>~ liminality

(="ppl">Veena's) liminial ="trms">situation='lgc'>: a form of instability where the individual experiences his ="trms">social ="trms">world as separated from the cosmic ='lgc'>='lgc'>--> death='lgc'>: dis="trms">articulation ='lgc'>='lgc'>--> must be undone by inhabiting the liminality ='lgc'>: ritually rejoining the flow of life

similarities of ritual mourner and ascetic='lgc'>: transcending the ="trms">categories of the ="trms">social and the cosmic

incorporation of the liminal undead (preta) with ritually incorporated ="trms">ancestors (pitri) ='lgc'>[job of the mourner='lgc'>]

(crucial task of the) ritual='lgc'>: conveying the dead from the threshold of liminality into an ="trms">ancestral flow of life

emphasis on the ="trms">system is (always='qstn'>?) at the cost of the event
(eternal investment of the artists in foregrounding of the event rather than the structure ='lgc'>='lgc'>--> rapture with structure as caste, tradition, state, norm, ="trms">system, etc. at the cost of missing the practical kinship transcribed into the ="trms">social contract, leadership, and laws of encounter)

='strcls'>***="trms">modernity is ="trms">composed (neither by continuities nor rupture then, but) by trans="trms">figurations='strcls'>***
(="ppl">Singh ='lgc'>+ ="ppl">Veena)

critical event
critical structure

='lgc'>[='strcls'>*='lgc'>]event='lgc'>: institute a new modality of ="trms">historical action which is not inscribed in the inventory of that ="trms">situation
(for Furet='lgc'>: French revolution is an event par excellence) ='lgc'>--="ppl">Veena='lgc'>='lgc'>--> event='lgc'>: moments when new modes of action come into being which which redefines traditional ="trms">categories (such as='lgc'>: ="trms">codes of purity and honor, the meaning of martyrdom, construction of a heroic life, etc.)

foregrounding the event as analytic ="trms">category (without disappearing the ="trms">question of structure)='lgc'>:
="prgrph">-sati of Roop Kanvar
="prgrph">-Sikh militancy
="prgrph">-collective violence during the partition of India and Pakistan

not only the state (tries to institutionalize collective ="trms">memory), but also minor ="trms">communities (in the process of their emergence) try to control and fix ="trms">memory in much the same manner ='lgc'>[not total of course='lgc'>] (='lgc'>='lgc'>--> something i am learning in north of Norway with the sami)

there is always ='strcls'>*ambiguity='strcls'>* in the way even the most passionate public ="trms">presentations of militant nationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse is framed (='lgc'>='lgc'>--> there is ='strcls'>***noise in reference to violence='strcls'>*** ='at'>@="frds scrmbld">Mona)

event ='lgc'>='lgc'>==> shift the con="trms">figuration of analysis (and not annulling the structure's analytical possibilities)

event='lgc'>: (a new set of) circumstances for which rules are not set in place

in the case of Bhopal intoxication ='lgc'>='lgc'>--> gradual creation of an expert discourse which sought to dissolve the concrete and existential reality of suffering victims

in the case of such-large suffering event coordinations gradually come to be defined around it ='lgc'>='lgc'>--> ="trms">question of structure

(='strcls'>**="trms">modernity is an event='strcls'>**)

pain and suffering are not simply individual experiences ... they may also be experiences which are created and distributed by the ="trms">social order

="ppl">Veena's ='strcls'>*="trms">anthropology of pain='strcls'>*
how institutions (in the domain of ="trms">religion, and ="trms">modern='lgc'>: bureaucracy, law, medicine) maintain and signal their legitimacy in the face of massive human suffering='qstn'>?
="prgrph">-manufacture of pain
="prgrph">-theology of suffering

the discovery of the event, as a ="trms">question for ="trms">anthropology, is precisely that='lgc'>: ='strcls'>*event exceeds structure='strcls'>*
(exess ='lgc'>='lgc'>==> re="trms">imagining the ="trms">networks that ="trms">compose our lives)

="ppl">Veena ='lgc'>='lgc'>--> Bhopal industrial disaster='lgc'>: neither ="trms">social ="trms">relations nor locally available knowl="trms"nttrm="knowledge,Knowledge">edge were sufficient to apprehend the event. it is at this point that people had to actively search for new knowl="trms"nttrm="knowledge,Knowledge">edge, for new kinds of ="trms">social actors that might help them address the ="trms">question of what was happening to their bodies ='lgc'>='lgc'>--> they had to reconstruct ="trms">social ="trms">relations to in="trms"nttrm="cluster,club">clude the existence of ="trms">international legal ="trms">systems and governmental bureaucracies in their image of ="trms">society='strcls'>***

toxic potency (='lgc'>='lgc'>==> ="trms">difference, collective violence ='lgc'>[such as the partition of India and Pakistan ='lgc'>=/=='lgc'>], stable violence ='lgc'>[such as a village caste dispute='lgc'>],,,)

poles of life and death that separates ="trms">different kinds of collective violence ='lgc'>='lgc'>--> the sexual and reproductive violence witnessed in the Partition connot be understood by taking ="trms">social ="trms">relations as model
(="ppl">Veena)

...distance that arises out of forms of proximity

="ppl">Veena 3 ="trms">books='lgc'>:
="lsts lst1">•Structure and Cognition ='lgc'>='lgc'>--> illuminates certain recurring patterns
="lsts lst1">•Critical Event ='lgc'>='lgc'>--> paints a kind of national lanscape
="lsts lst1">•Life and Words ='lgc'>='lgc'>--> turn to an art of an ="trms">anthropological portraiture

...healing properties of the everyday
...everyday life generates its own forms of toxicity

(="ppl">Singh's) art of portraiture
of individuals, of milieu,

='strcls'>*singularity (of a portraiture) may express something both local and global='strcls'>*

="ppl">Veena ='lgc'>='lgc'>--> how would we conceptualize the moments of potentially violent uncertainty='qstn'>?
="prgrph">-="ppl">Benjamin='lgc'>: invocations of the uncanny
="prgrph">-="ppl">Derrida='lgc'>: the spectral
="prgrph">-="ppl">Veena='lgc'>: eventedness of the everyday (='lgc'>='lgc'>--> skepticism)

Cavell (on Hollywood cinema and other sites where the drama of separation and union is played out) ='lgc'>='lgc'>--> how philosophers have typically focused on skepticism ='lgc'>[longstanding western philosophical ="trms">question and doubt about existence='lgc'>] with respect to ="trms">material objects and the external ="trms">world
...existence of the ="trms">finite neighbour (seemingly known other) ='lgc'>='lgc'>--> may become unknowable

='lgc'>='lgc'>--> ='strcls'>*="ppl">Veena discovers the concept of skepticism for ="trms">anthropology (as a discipline centrally concerned with the varying conditions of human relatedness and otherness)='strcls'>*

='lgc'>[i have been trying dicover skepticism un="trms">systematically in artistic practices those that have strong concerns of ="trms">social justice and suffering, but i never named it as such. ='at'>@="frds scrmbld">Hoda, ="frds scrmbld">Xiri's emphasis on the threatening ="trms">nature of liminality (="trms">demand for equality or freedom) ='lgc'>=/= ='strcls'>**to take the possibility of unsettlement or chaos as founding concern='strcls'>**='lgc'>]
='lgc'>='lgc'>--> skepticism (may) sug="trms">gests a differnt route of inquiry

(="ppl">Veena -2007='lgc'>:) “the intimacy between skepticism and the ordinary is revealed in the ="trms">present work on several sites, as in the panic ="trms">rumors that circulate and produce the picture of the other as phantasmal from whom all human subjectivity has been evacuated, or when violence in the register of ="trms">literary is seen as transfiguring life into something else, call it a form of death, or of making oneself, as it were, into a ghost”

='lgc'>[violence ='lgc'>='lgc'>==> ghosts='lgc'>]

skeptical problematic ='lgc'>='lgc'>--> shifting potency of words ='lgc'>: energies that words may gather, and the ways these energies may give or deny life

speech ='lgc'>=/= voice
='lgc'>='lgc'>==> ='strcls'>***silence is not necessarily life-denying or that it necessarily indicates a lack or an inability to mourn='strcls'>***

='lgc'>[victims of violence telling ="trms">stories='lgc'>]
words imbued with spectral quality (yet animated by some other voice)

there is a deep moral energy in the ='strcls'>*refusal to re="trms">present some violations of the human body='strcls'>* ='lgc'>[='lgc'>=/= forensic architecture project's imperative of detailed re="trms">presentation of violation, explicit acknowledging traumatic ="trms">memory='lgc'>]
='lgc'>='lgc'>--> ='strcls'>***living with poisonous knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*** (a ="trms">different acknowl="trms"nttrm="knowledge,Knowledge">edgement of traumatic ="trms">memory) ='lgc'>='lgc'>--> absorption exercises of remaking a ="trms">world

='lgc'>--='lgc'>{on ‘forensic architecture’ (an ="trms">aesthetics developed by Weizman)='lgc'>: ="ppl">Keenan asks='lgc'>: if the excruciating citizon videos (showing police violence for instance) could not convince a jury how can forms of ="trms">aesthetic critique based on research and visual evidence ='lgc'>[= post-conceptual art='lgc'>] be anymore effective on the general poblic='qstn'>? (='lgc'><='lgc'>== ‘evidence ='lgc'>=/= proof’)
="prgrph">-age of testimony (-public truth-)
="prgrph">-citizon photo journalism ='lgc'>='lgc'>--> “witnessing ='lgc'>='lgc'>~= action”
="prgrph">-the appearance of nonhuman objects as evidence (in forums and courts) as records of imperssions ='lgc'>[sense perception='lgc'>] ='lgc'>='lgc'>--> object='lgc'> = sensor (waiting to be ="trms">interpreted by justice-seekers) ='lgc'>='lgc'>~='lgc'>-> ='strcls'>***proxy for an absent victim='strcls'>***
='lgc'>[='strcls'>*='lgc'>]forensic='lgc'>: process of making claims of what the evidence is “saying” ='lgc'>[='lgc'>='lgc'>--> what is made evident remains in dispute='lgc'>]
“forensic production of evidence (in art) ='lgc'>='lgc'>~= radical rejection of re="trms">presentation” ='lgc'>='lgc'>--> ='strcls'>*adjudication of information='strcls'>* ='at'>@="frds scrmbld"nttrm="Alice,Shariati">Ali
(="ppl">Keenan='lgc'>:) ideological and formal continuities that run from the ="trms">geometrically precise drawing of human cargo slave ships ='lgc'>[='lgc'>='lgc'>==> public delegitimization ='lgc'>='lgc'>==> collapse of slavery='lgc'>], or infrared images of boats carrying humans across the mediterranean today.
(artist's claim of) “the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure to see” (or “how could they not see the injustice”) (='lgc'>='lgc'>==> “I make them see” ='lgc'>~ violence of slowing down brutality videos, ="trms">zooming, saturating, freeze-framing, obssesing with the visual details, etc.) ='lgc'>--='not'>✕='lgc'>='lgc'>--> what we “see” is structured by other factors (race, etc.)
="prgrph">-recourse اعاده
(we can always do aggressive) counter ="trms"nttrm="already,spread">reading ='lgc'>='lgc'>--> counter forensic='lgc'>: the ="trms">technical ="trms">rhetorical work making evidence speek ='lgc'>: “voice ='lgc'>+ image='lgc'> = task of persuasion” ='lgc'>--claiming='lgc'>='lgc'>--> public truth and ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
="lsts lst1">•(Thrall and ="ppl">Keenan='lgc'>:) alternative modes other than using images (visual evidence, fundamentally a peaceful way of wanting ‘change’)='lgc'>: using force(='qstn'>?)
="lsts lst1">•forensic ='lgc'>~ advocacy ='lgc'>='lgc'>~= con="trms">figuration of claims and evidence ='lgc'>='lgc'>--> claiming is always claiming ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights ='lgc'>[='lgc'>=/= commitments='lgc'>]='lgc'>}

="ppl">Keenan='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights are something we claim (='lgc'>=/= something we have) ='lgc'>--through='lgc'>='lgc'>-->
="lstsrd">1. advocacy
="lstsrd">2. forensics


(Spivak's ="trms">question='lgc'>: can the subaltern speak='qstn'>?) ='lgc'>='lgc'>--> (="ppl">Veena sug="trms">gests forms of attentiveness to) myriad fluctuations between yes and no (='lgc'>=/= ="ppl">Derrida's notion of absence of voice)

we come to recognize the expressiveness of our ="trms">interlocutor (in its ="trms">different and difficult forms)
='lgc'>[...working for the expressivity of others, and not yours='lgc'>]

(="ppl">Veena research in Sultanpuri='lgc'>:) ='strcls'>*theatrical performances of violence created a subjectivity that would not be carried forward in time='strcls'>*

="prgrph">-to what extent subjects posses the knowl="trms"nttrm="knowledge,Knowledge">edge they enact='qstn'>? (='lgc'>~ do we know what we do='qstn'>?) ='lgc'>--='qstn'>?='lgc'>='lgc'>--> ="trms">question of structure and cognition (='lgc'>~ the extent to which we know the structures that we are part of, and what vulnerabilities and events this leaves us open to)

(let's stop throwing easy) political and moral posturing about neoliberalism

...there are only particular regions of the ="trms">past that we potentially or actually have access to. we do not know in advance which regions of the ="trms">past life might lead us to, or express through us ='lgc'>--="ppl">Veena='lgc'>='lgc'>--> we are not necessarily ='strcls'>*cognizant of the structure='strcls'>*, but may still express ='strcls'>*fragments of myth='strcls'>* ='lgc'>='lgc'>--> ='strcls'>***non="trms">agentive invocation of politics='strcls'>*** ='at'>@="frds scrmbld">Hoda (="ppl">Veena example='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right after Sultanpuri carnage, women were sitting in front of their burnt houses in a ="trms">position of stillness letting their body grow dirty, sorrowfully ="trms">embodying pollution and dirt, like Draupadi in Mahabharata proclaiming her violation through public expression of her pollution. but the women did not device a strategy to carry a tactic of everyday life into the realm of the political. it was as if the ="trms">past has turned this face towards them='lgc'>--not that they had ="trms">translated this ="trms">past ="trms">story into a ="trms">present tactic of resistance ='lgc'>='lgc'>--> living fragments of a myth)

more like a conceptual signpost ='lgc'>=/= extended argument


two sig="trms">nature issues of politics='lgc'>:
="lsts lst1">•sovereignty ='lgc'>='lgc'>--> the state
="lsts lst1">•as="trms">sociational life ='lgc'>='lgc'>--> the ="trms">social contract

='lgc'>[the state is ="trms">supposed to be a proxy for people to appropriate power (of death='qstn'>?!), rather than laying absolute claim over it='lgc'>]
="prgrph">-how such claim is contested or re="trms">formulated in ="nms">iran='qstn'>?

the figure of the abducted and rescued woman ='lgc'>='lgc'>--> sign of ="trms">authority ='lgc'>='lgc'>--> sign of state

having a politics ='lgc'>=/=='qstn'>? do politics ='lgc'>~ political act
='strcls'>*agonistic impulse of politics='strcls'>* (often, if not prophetic, a heroic mode of action in terms of escaping the ordinary rather than descend into it ='lgc'>[='lgc'>='lgc'>--> ="ppl">Marx='lgc'>]. such as='lgc'>: Antigone's ="trms">spectacular defiant voice celebrated in philosophical and political thought, stable locus of redemption. usually a rebellion in some ="trms">sort, craving a ="trms">socially progressive agonistics ='lgc'>='lgc'>--> French Revolution)
='lgc'>--or='lgc'>='lgc'>--> (='lgc'>=/= possibility of an ethnographic) ="trms">integrity='lgc'>: ='strcls'>*attempt to attain a proximity to the vagaries of life='strcls'>* ='lgc'>='lgc'>~='lgc'>~> ordinary works of repair in a life, such as Asha
='lgc'>--or='lgc'>='lgc'>--> ='strcls'>*reparative impulse of politics='strcls'>* (='lgc'>=/= agonistic), Shahrzad's non-agonistic ="trms">socially progressive politics of working under “terror” animated by the ="trms">question of how we might continue to live together, how the ="trms">social fabric holds together
='lgc'>--or='lgc'>='lgc'>-->

(it is our/my imperative today) ='strcls'>***to give each other a more open-ended picture of ='lgc'>[our='lgc'>] bad objects (caste, capital, state, ="trms">modernity, etc.)='strcls'>***

exchange, resettlement, fission, mythological replacement (='lgc'>~ friction and movement within the ="trms">system) ='lgc'>='lgc'>==> repartitioning of ="trms">categories ='lgc'>='lgc'>==> rearrangement of hierarchies ='lgc'>='lgc'>==> opposing and heretical sects and ="trms">religions

="prgrph">-art's (ethnographic='qstn'>?) proximity to life
="prgrph">-political postures and stands

(nobody has, neither state nor ="trms">communities) monopoly on ethical pronouncement ='lgc'>[='lgc'>~ declaration of good and evil='lgc'>]

(political) postures are not unimportant, they allow us to take a stand ='lgc'>='lgc'>--> perspective
='lgc'>--or='lgc'>='lgc'>--> evocatively ambiguous ="trms">formulation on... ='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]politic='lgc'>: spirit of resentment on behalf of the victim (="frds scrmbld">Setareh, ="frds scrmbld">Hoda, ="frds scrmbld"nttrm="Alice,Shariati">Ali ; also ='at'>@="frds">Sina not to deny the possibility of victimhood) ='lgc'>='lgc'>--> ='strcls'>*how possibilities of life close down and where other possibilities open up under the weight of patriarchal norms='strcls'>*

="trms">question at ="frds scrmbld">Hoda='lgc'>:
="prgrph">-how dose she involve a relocation of her protagonists (the sorrowful women) within the domestic, even if the domestic shifts='qstn'>?
="prgrph">-how an understanding of power after ="ppl">="ppl">Foucault (that power does not come from above, that power is not something that has to be identified) influences her mode of thinking about the condition of her women='qstn'>? ='lgc'>[the boundaries of patriarchy are not clear='lgc'>]

sometimes recovery from violence does not come from national ="trms">imaginary and public rituals of mourning and reparation, ="ppl">Veena shows how a certain kind of silence, the refusal to let toxicity circulate, involves everyday spiritual exercises in ='strcls'>*di="trms">gesting the poison in the acts of attending to the ordinary='strcls'>* ='lgc'>='lgc'>--> survivors affirming the possibility of life by removing it from the circulation of words gone ="trms">wild... (='lgc'>--="frds scrmbld">Hoda's lullabies songs of private injuries='qstn'>?)
="prgrph">-silence is never simply a silence
="prgrph">-to be able to affirm certain kinds of silence (is key to a political ="trms">anthropology)

="trms">different rhythms of conflict and cohabitation

="trms">questions
="prgrph">-life-giving and life-denying rhythms of ordinary life
="prgrph">-how (a revolutionary) event is grown from the everyday, and must return to it

="ppl">Singh='lgc'>: progress of ethnographic knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> a ="trms">sort of movement that in="trms"nttrm="cluster,club">clude the ='strcls'>***emergence of new answers to earlier ="trms">questions='strcls'>*** ='lgc'>='lgc'>~= new routes of inquiry
='lgc'>[='lgc'>=/= progress in the sense of a telos of increasing self-awareness='lgc'>]

="large lg54" stl="font-size:115%"> intellectual vita (can't be all heroic and saintly, tales of adventures and achievements, as in the way Manning ="trms">presented herself,) rather it can gather up it share of victories and wounds

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everyday life='lgc'>: a life lived on the level of='lgc'>:
="lsts lst1">•surging ="trms">affects
="lsts lst1">•impacts suffered or barely avoided
spawns a series of little somethings dreamed up in the course of things
(="ppl">="ppl">Stewart='lgc'>:) “ideologies happen. power snaps into place. structures grow entrenched. identities take place. ways of knowing become habitual at the drop of a hat. but it's ordinary ="trms">affects that give things the quality of a something to inhabit and animate”


='strcls'>*ordinary registers intensity='strcls'>* (regularly, ="trms">intermittently, urgently, as a slight shudder)

(one can be) ='strcls'>***confused but attuned='strcls'>***

“we dream of getting by, getting on track, getting away from it all, getting real, having an ="trms"nttrm="knowledge,Knowledge">edge, beating the ="trms">system, being ourselves, checking out” -="ppl">="ppl">Stewart

(="trms">socialities, identities, dream ="trms">worlds, bodily states, public feelings are not simply “good” pr “bad” but always) both powerful and mixed

the talk, once set in motion, expands into a بیشه ="trms">thicket of ="trms">stories and ="trms">social maneuverings
(a s="trms">cene in a restaurant becomes) maze of inspirations and experiments ='heart'>♥
="prgrph">-“her brother's ="trms">stories are shell-shocked and they have no endings. they leave you hanging”

singularity of the event ='lgc'>='lgc'>==> a “we” of all ="trms">sorts opens in the room

chance event ='lgc'>='lgc'>==>
="lsts lst1">•a layer of conflict
="lsts lst1">•a daydream to things


...tuned in to some little something somewhere


“in a video that blankly records an arresting image, young ="trms">embodiments of a mainstream in the making come face to face with an otherness that compels a closer look. the order of re="trms">presentation gives way to a more violently ="trms">affective contact”
="ppl">="ppl">Stewart

force of things ='lgc'>='lgc'>--> what counts as an event

a politics of being/feeling conected
a politics of ways of watching
a politics of waiting for something to happen
a politics of ="trms">difference (of habit and dull ="trms">routine)


="trms">childhood coming back ='lgc'>[to you='lgc'>] as shocks of beauty

graphic ="trms">stories prompted by the seemingly simple work of re="trms">membering='lgc'>:
="lsts lst1">•kinship ties
="lsts lst1">•married names
="lsts lst1">•="trms">stories of alcoholism
="lsts lst1">•="trms">stories of accidents
="lsts lst1">•="trms">stories of violence
="lsts lst1">•="trms">stories of cancers


='lgc'>[='strcls'>*='lgc'>]potential='lgc'>: fleeting and a="trms">morphous, it lives as a residue or resonance in an emergent assemblage of disparate forms and realms of life; a thing immanent to fragments of sensory experience and dreams of ="trms">presence ='lgc'>--engenders='lgc'>='lgc'>--> attachments or ="trms">system of investment...

(people are) collecting found objects snatched off the ="trms">literal or ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical side of the road

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Yazid='lgc'>: the ="trms"nttrm="search">archetypal tyrant of islamic ="trms">memory

...a shift from thinking of Urdu as ex="trms">="trms"nttrm="cluster,club">clusively Muslim to thinking of Muslims as the custodians of a shared ="trms">heritage that Hindus have forgotten, but have the potential to reclaim
="prgrph">-="ppl">Anand ='lgc'>='lgc'>--> how do we understand the islamicness of urdu ="trms">poetry='qstn'>?

sp="trms"nttrm="already,spread">read of ='lgc'>[...='lgc'>] ="trms">poetry far beyond the bounds of ex="trms">="trms"nttrm="cluster,club">clusively muslim identity

sufism as an everyday mode of speaking of and speaking to the self (not as an esoteric practice, or as institutionally bounded)
="prgrph">-it gives you a ="trms">language to explore their ="trms">interiority
="prgrph">-(traditions of self-scrutiny and self-reflection,) a ="trms">poetry of self-knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>+ rebellion against ="trms">social convention ='lgc'>[='lgc'>+ frenzied violence (vahshat) ='lgc'>='lgc'>--> Majnun='lgc'>: an intellectual ="trms">articulation, ="trms">literary elaboration, and ="trms">social proliferation of the “mazhab of ="trms">love” a dominant strand of sufi theology, ethics, and political thought in the Balkans to Bengal complex='lgc'>]

earlier mode of understanding X as ir="trms">religious
discourses that recognize X as islamic


="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>*indic ="trms">nature of islam='strcls'>*
="prgrph">-islam is indexed within the lives of non-Muslim Indians through a form of str="trms"nttrm="danger,stranger">anger hospitality

="large lg46" stl="font-size:113%"> many, besides muslims, have ongoing ="trms">relations to islamic sacred objects
="lsts lst1">•embrace of the divine
="lsts lst1">•efflorescence of ="trms">relations with nonhumans (snakes and cats)

(="ppl">Naveeda on) ="ppl">Anand's mournful tone ='lgc'>='lgc'>--> forces of restoration='lgc'> = forces of destruction

importance of shadows for an understanding of sensory experience, ="trms">aesthetics, and divine order

(="ppl">Naveeda asks for an) alternative approach to the islamic tradition besides the ="trms">trope of light ='lgc'>--="ppl">Anand='lgc'>='lgc'>--> ="trms">imagining a lived islam from the perspective of shadows

shadows as the (="trms">relational and individual) self
='strcls'>*ruin='lgc'>: draw visitors by making itself the inner rendered as the outer ='lgc'>='lgc'>--> a ="trms">traversal of one's inner self, otherwise hidden to oneself



perspective from the shadow ='lgc'>--allows='lgc'>='lgc'>--> to think about tradition paradoxically (about ='strcls'>*="trms">affective in="trms">heritances='strcls'>* in the constitution, trans="trms">mission, and transformations of the islamic tradition)

="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>****islam as identity ='lgc'>=/= islam as in="trms">heritance='strcls'>****
islam as in="trms">heritance ='lgc'>--Spadola='lgc'>='lgc'>--> like a river (='at'>#meander)

="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>*how older forms of knowing and being coexist and are constantly in conversation and contestation with more ="trms">modern form='strcls'>*

="large lg62" stl="font-size:100%"> ...to re="trms">imagine the very de="trms">finition and coherence of “discourse”

='strcls'>*(="ppl">Foucauldian) archaeological work='strcls'>*='lgc'>: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century ="trms">poetry

="trms">question of coherence='lgc'> = ="trms">question of finding a grammar

difficult intellectual commitment to both ="trms">contingency and coherence

="large lg62" stl="font-size:109%"> (you can witnessed in ="nms">Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)

='lgc'>[our challenge:='lgc'>] ='strcls'>*to make ourselves ="trms">literate='strcls'>* able to ="trms"nttrm="already,spread">read what is currently illegible to us



="ppl">Kant's notion of hospitality='lgc'> = ="trms">translation of the sanskrit upanishads into persian by the mughal prince and philosopher Dara Shukoh (1615-1659)
='lgc'>--Ganeri='lgc'>='lgc'>--> hospitality towards texts and ideas='qstn'>?

='strcls'>*for an intellectual tradition to have the ability to show hospitality to an intellectual str="trms"nttrm="danger,stranger">anger='strcls'>*

="prgrph">-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement='qstn'>?
="prgrph">-how arabic intellectual ="trms">world showed profound hospitality to ="ppl">Freudian thought
="prgrph">-how ="nms">iranians showed profound hospitality to western philosophies ='lgc'>--witness='lgc'>='lgc'>--> self-confident and enriching ethical encounter with a foreign ="trms">system of knowl="trms"nttrm="knowledge,Knowledge">edge

گورکانی pre-colonial mughal empire, in="trms">heritor of long and unbroken traditions of islamic and indic thought, (from a place of power, privilege, ="trms">integration) welcomed the upanishads into dialogue with the conceptual ="trms">world of ="nms">tasavof

economic, military, and discursive powers of European imperialism ='lgc'>='lgc'>==> ="trms">epistemological and ="trms">ontological havoc they wreak on muslim forms of life

="lsts lst1">•to move back and forth between al-Ghazali (1058-1111) and ="ppl">Freud (1856-1939) ='lgc'><='lgc'>-- without any sense of swimming against the ='strcls'>*gushing streams of empty homogeneous time='strcls'>*
="lsts lst1">•bringing the upanishads, from several hundred years BCE, into conversation with the Quran ='lgc'><='lgc'>-- unconstrained by the ='strcls'>*teleology of linear ="trms">historical time='strcls'>*
='lgc'>='lgc'>--> (my ="trms">lecture-performances='lgc'>: being) inhabited a ="trms">world of multiple temporalities ='lgc'>{='lgc'>=/= teleology ='lgc'>='lgc'>==> linear time of progress, moving ever forward='lgc'>--teleology of time is central to ="trms">modernity ='and'>& ="trms">question of the self='lgc'>}

many post-colonial projects shares that sense of a break from the ="trms">past, which must now be recovered ='lgc'>--='not'>✕='lgc'>='lgc'>--> sense of rupture and alienation was not (and is not) the only way in which the colonized ="trms">responded to the colonizer

Shakry ='lgc'>='lgc'>--> ='strcls'>*plenitude of time and the persistence of traditions='strcls'>* ='lgc'>+ productive conceptual dialogue (='lgc'>='lgc'>~= ="nms">ajayeb studies)
="lsts lst1">•to engage with the ethico-philosophical ="trms">questions

intellectual and ="trms">religious elite across the colonial Middle East and South Asia lived within a plenitude of time in which ="ppl">Freud and ="ppl">Ibn ="ppl">Arabi, separated by centuries, could productively speak to each other unconstrained by the borders of “tradition” and “="trms">modernity,” “="trms">religious” and “secular”
(Shakry > ="ppl">Anand)

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(Mufti > Weber='lgc'>:) inescapability of calculation and ="trms">instrumental rationality in a capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">society ='lgc'>='lgc'>==> fundamental transformation of ="trms">religious belief and practice in the ="trms">transition to the ="trms">modern ="trms">social order
="lsts lst1">•“steel-hard shell” (stahlhartes Gehäuse), “iron cage” ='lgc'>--provides='lgc'>='lgc'>--> range of possibilities for ="trms">social action and ="trms">social ="trms">imagination

='strcls'>***="trms">modern intellectua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list form of romantic irrationalism='strcls'>*** ='lgc'>[in contemporary art within Europe ='lgc'>='lgc'>--> ='at'>#="trms">fables of='lgc'>: novelty, innovation, departure='lgc'>]
redemption from the rationalism and intellectualism of ="trms">science ='lgc'>='lgc'>--> craving spheres of the irrational (spheres that intellectualism has not yet touched) are now raised into consciousness and put under its lens
='lgc'>}= a ="trms">method of emancipation from intellectualism

intensive ="trms">social transformation in the postcolonial ="trms">world
conditions of neoliberal global capitalism

='lgc'>[we have to see='lgc'>] disenchantment, necessarily open-ended and incomplete ='lgc'>=/= self-consciously ="trms">formulated projects of re-enchantment

='lgc'>[i have to be carefull with my='lgc'>] allusive evocation of the passing of secularity into obsolescence

='mywrk'>my work with computre programming and ="trms">database ='lgc'>='lgc'>--> practices of calculability='lgc'>: a hallmark of the secularization thesis

subtraction ="trms">stories='lgc'>: accounts of the emergence of ="trms">modernity-secularity as merely the falling away of extraneous elements (leaving a core of foundational human experience and its self-understanding)

(Mufti > Asad ='lgc'>--clarifying='lgc'>='lgc'>--> the ways in which) ='strcls'>***the very ="trms">category of ="trms">religious experience as a distinct and delimited domain of ="trms">social and cultural life emerges out of ="trms">transitions to ="trms">modernity='strcls'>***

islamism='lgc'>: a return of islam, either uncontaminated by, or having shaken itself free of, the liberal thought and practice of the ="trms">modern west

jargon of authenticity='lgc'>: (a form of thinking, to understand crisis in terms of) loss and attempted recuperation of ="trms">past ="trms">social and cultural forms

emergent postsecular common sense ='lgc'>='lgc'>==>='lgc'>{islamist practices='lgc'> = an expression of ="trms">religious consciousness ='lgc'>=/= the inroads of secularism ='lgc'>='lgc'>~= Western imperialism='lgc'>}

(='qstn'>?what is made to disappear from view altogether in) conceptualizing the ="trms">interaction of secular and ="trms">religious ="trms">imaginations and spaces in ="trms">modern Muslim ="trms">societies

='lgc'>[='strcls'>*='lgc'>]enlightenment='lgc'>: an encompassing logic of bourgeois ="trms">modernity, within and against which ="trms">different ="trms">social groups struggle in widely ="trms">different ways (it is not something to be selected or rejected at the great salad bar of ="trms">modern life)

='strcls'>*dialectical perception='strcls'>* ='lgc'>='lgc'>--> reviva="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list claims (of whatever) are products of the very cultural logics they disavow and disown
='lgc'>==Mufti='lgc'>='lgc'>==> ='strcls'>*islamist thought and practice cannot sustain their claim to be uncontaminated by the ="trms">modern imperial process='strcls'>*


precolonial ="trms">poetic traditions in the persianate sphere (influenced by persian)

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="trms">systematic observation of the moon and its light ='lgc'>==drive='lgc'>='lgc'>==> development of ="trms">science
studying soft moonlight ='lgc'>=/= short-lived and blinding sensation of a flash of lightning

moon='lgc'>:
boundary of the terrestrial domain
bediator between this ="trms">world and the next

moonlight ='lgc'>='lgc'>==>
="lsts lst1">•reflections about the ="trms">interstellar order of space
="lsts lst1">•boundaries of terrestrial captivity زندان تن
="lsts lst1">•='strcls'>*semi-clear b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurred shadows that sug="trms">gest a strange and nonhuman ="trms">world='strcls'>*


moon changes constantly ='lgc'>='lgc'>--> mood changes to the moon ='lgc'>[luna in Latin ='lgc'>='lgc'>--> laune in german='lgc'>: launisch moody='lgc'> = to be ruled by changeable moods, lunatism='lgc'> = a form of sleep-walking by moonlight or possessed by demon='lgc'>]

reddish
orange
gold
yellow
white


the moon changes its course frequently because it is not able to master the cold

when moon light...
upon moon lands...


out of reach moon was an object of pure observation ='lgc'>=/= ="ppl">Moghana’s moon

scorching missiles of Helios
al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurement
cheerfulness
harmlessness


="ppl">="ppl">Lucretius on the ="trms">nature of things
look upward yonder at the b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right clear sky
and what it holds
the moon, the radiance of the splendour-sun

moon-dwellers

icaromenippus Lucian’s satire about the moon lamenting the lack of ="trms">imagination of ancient astronomers

trans-lunar celestial spheres

great intellectual abstraction is necessary to explain the appearances in the sky

="ppl">Plato creates an image if completely harmonious ="trms">world structure which makes circular rotating movements by means of spindles


="ppl">Aristotle’s design gave a mechanical explanation for celestial ="trms">phenomena (both terrestrial ='and'>& astral physics)

Copernicus (='lgc'>+ Kepler ='lgc'>+ Galilei) ='lgc'>='lgc'>==> ="trms">anthropocentric view of the ="trms">world (='lgc'>=/= catholics church)


ibn Heisam ='lgc'>='lgc'>--> visible light o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginates only from the moon
moonlight to be studies

ketab al manazir

size of the angle of deflection is so small that moonlight cannot be explained as sunlight

in 1609 Galilei’s telescope had 20x magnification

(moon’s) traces and spots

rough and full cavities and prominences
“let us not thing it an offence to ="trms">suppose that she is earth and that for this which appears to be her face, just as our earth has certain great guilds, so that earth yawns with great depths and clefs which contain water or murky air, the ="trms">interior of these the light of the sun doe not plump or even touch but it fails and the reflection which it send back here is discontinuous”

moon and the face of the observer

“there are people who believe that they are seeing a mirror image of the oceans on earth, and others say they are the traces of the mountains and mountain ranges of our earth; there are also people who believe that what they see is a figure that has been cut out of the reflecting rays that fall upon the earth”

optical homogeneity of the regions of the moon

ibn Heisam ='lgc'>='lgc'>--> the color of the body has the effect of darkening the light
='strcls'>*color is a result of ="trms">density='strcls'>*
“you will not find any color without ="trms">density, because a body that s extremely transparent is not ="trms">dense and therefor it has no color. for this reason we maintain that the color of a body can be equated with its ="trms">density”

eclipse of the moon ='lgc'>='lgc'>--> “this color is dark, its ="trms">nature is blackish and comparable to red”


da Vinci's report
="lstsrd">1. vapours rise from the moon, after the manner of clouds and are ="trms">interposed between the moon and our eyes
="lstsrd">2. moon ="trms">composes of more or less transparent parts
="lstsrd">3. moon='lgc'> = carrying ="trms">thickness or ="trms">density ='lgc'>[refractive ='lgc'><='lgc'>-- this is easily how I modeled my moon for the WIELS exhibition='lgc'>]
="lstsrd">3. moon ='lgc'>='lgc'>~= mirror (='lgc'><='lgc'>== large amount of water on the moon)

Galilei
lunar waterlands (in Kepler’s dream journey ="trms">Somnium https://frostydrew.org/papers.dc/papers/paper-="trms">somnium/)
Kepler saw (in the moon craters) large circular buildings that moon
s inhabitants (endymionians) had erect to drain the swamps

="trms">science and cartography of th physical features of the moon
Hevelius
W. ="ppl">="ppl">Gilbert


moon’s waxing phase ='lgc'>='lgc'>--> earth that is in b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightlight reflects light back (one third of the sunlight that reaches it) to the dark side of the moon

“what if the atmosphere had really withdrawn to this dark face='qstn'>? and if air, why not water='qstn'>? would not this be enough to infuse life into the whole continent='qstn'>? why should noy vegetation flourish on its plains, fish in its seas, ="trms">animals in its forests, and man in every one of its zones that were capable of sustaining life='qstn'>? to these ="trms">interesting ="trms">questions, what a satisfaction it would be to be able to answer ="trms">positively one wat or another! for thousands of difficult problems a mere glimpse at this hemisphere would be enough to furnish a satisfactory reply. how glorious it would be to contemplate a real, on which the eye of man has never yet rested!” (Jules Verne, All Around the Moon)

the side of the moon facing earth is being gradually eroded by earth’s gravitation

Pythagoreans ='lgc'><='lgc'>-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth ='lgc'><='lgc'>== ='strcls'>*it makes to sense to create a planet that is uninhabited='strcls'>*
“='lgc'>[...='lgc'>] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)

="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors for the silence of the space ='lgc'>='lgc'>--> perennial ="trms">question of humankind

the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowed
no ="trms">matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam

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="large lg62" stl="font-size:109%"> night dreams (after WIELS's exhibition)
starting with the ="trms">story of the jinn studying o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of ="trms">species ='lgc'>='lgc'>--> ="trms">bestiaries
mix of reports from Hedayat'neyran="trms">gestan ='lgc'>+ ="ppl">Shamlu's ketab kuche ='lgc'>+ Marzolph's topology of persian folklore ="nms">iranian ="trms">stories ='lgc'>+ ="nms">ajayeb ="trms">stories ='lgc'>--to='lgc'>='lgc'>--> ='qstn'>?

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jin lamp
tree
scared face

="trms">book Skala='lgc'>:
royal fairy tales
baba jaga kostliva noha / bony legs


the first worm

death skeleton afraid of itself, of its own image
self-reflective

you are following, while being followed, and the one who follows you is being followed...

pop-up ="trms">book
="lsts lst1">•endless doors (on top of each other)
="lsts lst1">•rotation='lgc'>: https://vm.tiktok.com/ZMR4VTo8s/
="lsts lst1">•rotation='lgc'>: https://vm.tiktok.com/ZMR4Vp8Yb/
="lsts lst1">•https://vm.tiktok.com/ZMR4Vw7qk/
="lsts lst1">•https://vm.tiktok.com/ZMR4VttgH/
="lsts lst1">•moon https://vm.tiktok.com/ZMR4VV2CC/


="lsts lst1">•Philippines ='lgc'>='lgc'>--> ="trms">aesthetics of poverty ='lgc'>[culture of ="trms">material poverty ='lgc'>='lgc'>--> poverty as scenic design and working philosophy='lgc'>] (='lgc'>='lgc'>==> the imperative to eliminate nonessentials ='lgc'>=/= my philosophy)
="lsts lst1">•="nms">Iran ='lgc'>='lgc'>--> ="trms">aesthetics of ='qstn'>?
="lsts lst1">•(='qstn'>?what is) In="trms">stagram or TikTok people's appreciation of beauty ='lgc'>=/= ="trms">aesthetics of poverty's coupling expression with survival and change

='thdf'>the idea that becoming sensitive to the ="trms">aesthetic qualities of local ="trms">materials ='lgc'>='lgc'>==> increasing one's power of expression

theater director='lgc'> = ="trms">aesthetic coordinator='lgc'> = sensitivity ='lgc'>+ selectivity

scenography in artistic research
my early ="trms">interest in ="trms">stage design ='lgc'>{='lgc'>~ use of backdrops in capturing the essence of a play or ="trms">story ='lgc'>='lgc'>--> a way to ='strcls'>*establish setting='strcls'>* ='lgc'>[='lgc'>=/= s="trms">cene='lgc'>] ='lgc'>='lgc'>--> sense of (not necessarily authentic) ="trms">history, calling for the patina of ="trms">history='lgc'>} ='lgc'>='lgc'>==> my recent scenic paintings ='lgc'>--="trms">present='lgc'>='lgc'>--> ='strcls'>*visual stream of consciousness='strcls'>* ='lgc'>='lgc'>~= diorama ='lgc'>='lgc'>~= to capture the essence of a practice ="trms">interest optic ="trms">episteme (='lgc'>='lgc'>--> establish a setting to get caught ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured)

(in ='mywrk'>my work='lgc'>: ='thdf'>assumption of)
="trms">symbolic use of visual elements ='lgc'>='lgc'>--> collective consciousness ='lgc'>+ revitalized forms ='lgc'>='lgc'>==> vision of a larger culture ='lgc'>: capturing a ="trms">gestalt='lgc'> = everyone can understand



Shake, Rattle and Roll
romance, light sex, and comedy segments='lgc'>='lgc'>---laced in ="trms">horror
(Tolentino)

="trms">horror genre
='lgc'>='lgc'>==> big young stars performing non-iconic roles
='lgc'>='lgc'>~= (analogue of ='lgc'>[collective='lgc'>]) ="trms">anxiety (of nation='qstn'>?) ='lgc'>: making-do processes and mechanisms of ordinary people ='lgc'>+ imperative of profit and state formation
='lgc'>='lgc'>--> how (mis)governance get to be re="trms">presented ='lgc'>+ how citizenry is enforced and ="trms">embodied (at the ground level)

Philippines='lgc'>: from Marcos ="trms">dictatorship ='lgc'>--to='lgc'>='lgc'>--> neoliberalism='lgc'>: privatized, deregulated, commercialized, ="trms">marketized public services

="lsts lst1">•Crane using psychoanalytical ="trms">tropes ='lgc'>='lgc'>--> ="trms">horror='lgc'> = everyday terror
='lgc'>[='strcls'>*='lgc'>]="trms">horror='lgc'>: ="trms">excessive ="trms">communication
="lsts lst1">•Creed using ="trms">trope of ="trms">monstrous-feminine ='lgc'>='lgc'>--> ="trms">horror='lgc'> = ="trms">gestalten deeds in adjection and castration
="lsts lst1">•Lim ='lgc'>='lgc'>--> ='strcls'>*="trms">horror='lgc'> = temporal critique='strcls'>* ='lgc'>{fantastic local ="trms">horror ='lgc'>=/= ="trms">historical time, super="trms">naturalism, occult modes of thinking en="trms">coded in fantastic ="trms">narratives='lgc'>}
='lgc'>[="ppl">Bergson > Lim > Tolentino:='lgc'>] ="trms">horror ='lgc'>='lgc'>--> heterogeneous temporality, heteroglossia='lgc'>: multiple tongues, to disengage in certain (nation) formations

horrific real
="trms">translation of ="trms">historical terror in filmic ="trms">horror

="trms">historical real ='lgc'>+ filmic mobilization ='lgc'>--render='lgc'>='lgc'>--> real as porous ='and'>& artificial

="trms">horror ='lgc'>--Tolentino='lgc'>='lgc'>--> trans="trms">historical (transgressional) continuity of the project of desire ='and'>& pleasure
='lgc'>='lgc'>--> masochistic viewing experience ='lgc'>+ ="trms">trajectory of critique

(during Marcos order in Philippines ='lgc'>='lgc'>-->) ="trms">horror genre talks about the popular dialectics of the known ='and'>& unknown, moral ='and'>& immoral, in="trms">="trms"nttrm="cluster,club">clusion ='and'>& ex="trms">="trms"nttrm="cluster,club">clusion, defeat ='and'>& triumph, struggle ='and'>& redemption, normal ='and'>& abnormal, reality ='and'>& alternative realities, ="trms">religious ='and'>& secular
="lsts lst1">•="trms">horror provides a cultural ="trms">trope for the ="trms">imagination of the nation

="trms">anxious state in ="trms">horror films ='lgc'>--re="trms">present='lgc'>='lgc'>--> ="trms">anxious state in ... (nation-formation, citizenship, etc.) ='lgc'>='lgc'>--> irony='lgc'>: (the ="trms">anxious state) it is not what it is
='lgc'>-='lgc'>-='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]viewing='lgc'>: a sadomasochistic act ='lgc'>[you know it is f="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful (or garbage) yet enjoy viewing (in KHM we called it hate-watching)='lgc'>] ='lgc'>='lgc'>--> ="trms">pervers pleasure ='lgc'>='lgc'>==> individual and ="trms">social ="trms">categories to remain constantly in a flux

intensification of ="trms">anxiety ='lgc'>='lgc'>='lgc'>~=> carnavalesque moment of drawing pleasure

(in the film) ="trms">history of a chosen local
logic of absence ='lgc'>='lgc'>--> prohibitive ="trms">history of violence ='lgc'>+ ="trms">excess
ritual of horrific foregrounding

s="trms">cene ='lgc'>+ coherence of meaning
='strcls'>*="trms">horror is performative ='lgc'>: it needs to be re="trms">staged in order to be evocative of meaning='strcls'>*

sexualization of women ="trms">integral to the genre of ="trms">horror ='lgc'>[aimed at its male audience, similar to Charmed='lgc'>]='lgc'>:
="lsts lst1">•sexy female leading role (in ="trms">love triangle)
="lsts lst1">•man ='lgc'>='lgc'>--> re="trms">presenting evil and under="trms">world
="lsts lst1">•man ='lgc'>='lgc'>--> re="trms">presenting true ="trms">love (engaged in a battle for ="trms">love ='lgc'>+ choice of the young woman, sexualized in the male contest)
="lsts lst1">•female viacera sucker ='lgc'>='lgc'>--> female creatures need to show hidden skin ='lgc'>[popular sex-oriented star ='lgc'>--to='lgc'>='lgc'>--> female ="trms">monstrous figure ='lgc'>--allow='lgc'>='lgc'>--> display of prohibited body parts ='lgc'>+ heteronormative desire='lgc'>]

(female star rendered both strong and weak)
="lstsrd">1. exposing and defying the ="trms">horror figure (first)
="lstsrd">2. ="trms">embodying the horrific abject subject (second)

in the ="trms">narrative of ="trms">horror
="lsts lst1">•the moral forth="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightness that makes the female subject survive, endure, move on
="lsts lst1">•they are punished but never totally ob="trms">literated into the ="trms">horror s="trms">cene


="trms">internalization of fear ='lgc'>='lgc'>==>='qstn'>? domestication ='lgc'>=='qstn'>? maintaining the status quo in ="trms">community fronts ='lgc'>--="ppl">="ppl">Foucault='lgc'>='lgc'>--> docile ='lgc'>='lgc'>==> productive for state formation

="large lg78" stl="font-size:126%"> (the survivor never fully survives and triumphs over the adversaries of the) ="trms">horror s="trms">cene ='lgc'>='lgc'>--> open-endedness of the closure='lgc'> = of knowing ='lgc'>+ of being abjected

(libidinal drive in) citizenship claims in nation-formations ='lgc'>='lgc'>~= (libidinal drive in) continuing performative of the ="trms">horror subject
='lgc'>}='lgc'>='lgc'>--> one is constitutes through but never thoroughly in power ="trms">relations


white sexy female star ='lgc'>+ ="trms">horror ='lgc'>+ ="trms">social melodrama (= Charmed)

orally told tales of female violence
miscegenation
desire for liminal female sexuality
necrophilia
female haunting
heterosexual desire
nostalgia for truth
='lgc'>==provide='lgc'>='lgc'>==> template for cultural idiomatic ="trms">imagination

="trms">historical experience ='lgc'>='lgc'>--> futile ='and'>& ="trms">enunciated through the orality of retelling (='lgc'>+ being capable of retelling)


="trms">historical justice has not been served in actual ="trms">social reality ='lgc'>='lgc'>==> the ="trms">horror s="trms">cene bears the constant threat and possibility of repeating itself on the future

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='at'>#idea
namaz ="trms">gestures as alchemical ruse to open portals, kill enemies, transmute objects, and other specs

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">Naveeda chapter 1 mosque

mosque ='lgc'>=/= shell for prayers
="lsts lst1">•monumental structures built by the state

old mosque='lgc'>: part of complex devoted to
="lsts lst1">•learning
="lsts lst1">•dispensing justice
="lsts lst1">•channeling charity

oft repeated statement='lgc'>: Pakistan is a mosque ='lgc'>[='lgc'>='lgc'>~= one has to learn to inhabit this place, aquire the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right etiquette in sharing it='lgc'>]  (='lgc'>='lgc'>--> what it means to be Muslim in Pakistan)
="lsts lst1">•a place of assembly='qstn'>?
="lsts lst1">•a sacred place='qstn'>?

qabza, ghabze قبضه, violent seizure, forcible  possession
(depending on who you ask ='lgc'>='lgc'>-->) Pakistan under ghabze by='lgc'>:
="lsts lst1">•the state
="lsts lst1">•venal ="trms">religious figures
="lsts lst1">•unscrupulous lay muslims
="lsts lst1">•sectarian groups
="lsts lst1">•

="large lg42" stl="font-size:128%"> “="trms">narratives of loss ='lgc'>='lgc'>--> investment on self-betterment='strcls'>* (='lgc'>+ bettering of one's ="trms">community) ='lgc'>='lgc'>~= striving

emergence of new independent mosques ='lgc'>='lgc'>--> new property arrangements (='lgc'>+ admin ='lgc'>+ funding) ='lgc'>='lgc'>--> growth of civil institutions

city bureaucracy of Islamabad ='lgc'>==Hull='lgc'>='lgc'>==> ='strcls'>*uncivil politics='strcls'>* (سیاست غیرمدنی ='lgc'>=/= civil ="trms">society)


(like ="nms">Tehran) Lahore='lgc'> = ="trms"nttrm="disturban">urban fabric ="trms">palimpsest of='lgc'>:
="lsts lst1">•="trms">different eras of ="trms">history
="lsts lst1">•political leadership
="lsts lst1">•="trms">social com="trms">position
="lsts lst1">•="trms">aesthetic styles
="lsts lst1">•modalities of ="trms">social engineering
='lgc'>=/= dissolving the ="trms">past into hyper="trms">modern

='strcls'>*postcolonial ='lgc'>='lgc'>='lgc'>~=> sectarian politics='strcls'>*

local mosque-related politics
سیاست محلی مسجدی


demographic change ='lgc'>+ population growth ='lgc'>+ strengthening of sectarian politics='lgc'> = ='qstn'>?


به طور قانونی غیرقانونی
legally illegal mosques
(illegal structures on land legally put aside for this purpose)

="trms">presence of bureaucrats within mosques in south Asia (since 19th century)

creating an ideal state by means of the mosque


loud zekr ذکر

mosque='lgc'>: (bearing) traces of the changing fortunes of its worshippers

qabza ='lgc'>=/= voice='lgc'>: an individual's singular words and ="trms">gestures arising from her ="trms">embodiment ='strcls'>*of hey maslak مسلک='strcls'>*


...civil servents
cultivating a ="trms">modernist
="trms">cosmopolitan air
and their educated well-="trms">traveled
nuclear families


congregation (جماعت ='lgc'>=/=='qstn'>? collective, ="trms">community)
="trms">communal exchange
learning
contemplation

mosque employee hierarchy='lgc'>:
="lstsrd">1. khatib خطیب the person who gives sermons during Friday prayers
="lstsrd">2. imam امام the person who leads the give ="trms">obligatory prayers during the day expect Friday
="lstsrd">3. ghari قاری the person who had received enough training to render a pepper re="trms">citation of the quran
="lstsrd">4. moazen موذن there person who gives the call to prayers, also ="trms">responsible for cleaning the mosque


ghabze of mosque='lgc'> = expression of ambition (to found ="trms">religious space) to forge the model Muslim ="trms">community (beyond daily needs of worship)

='strcls'>***legal exercices ='and'>& bureaucratic forms='lgc'> = a mode of experimentation='strcls'>*** (in being good ='lgc'>[Muslim, intrinsic to Pakistan='lgc'>])
='lgc'>='lgc'>--> to enable civil ="trms">relation (learning from ="ppl">Naveeda and ="frds scrmbld">Femke)


Islam is only one element of a complex weave of politics (involving local leadership, emergent ="trms">communities of dissent and activism against an in="trms">different state)


flagging a ="trms">social problem ='lgc'>=/= filling a ="trms">complaint


jahalat جهالت (='lgc'>=/= common sense ='lgc'>+ education ='lgc'>+ good b="trms"nttrm="already,spread">reading)
resentment of uneducated
not class-="trms">coded='qstn'>?
='lgc'>='lgc'>--> character (determined by)
="lsts lst1">•nobility of birth ='lgc'>=/= lowly birth
="lsts lst1">•enlightenment of education ='lgc'>=/= ignorant
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ‘maslak ="trms">differences ='lgc'>='lgc'>~= grist for the art of war’


="trms">rumored
engineered
un="trms">folding

sectarian geography of the city

mobilized in the form of bored policemen


prophet's era ="trms">intermingled with Pakistan ="trms">present
masjed zarar

gabze (mosque seizure قبضه مسجد) ='lgc'>--explicit='lgc'>='lgc'>--> desire to stake a claim on a new nation-state (Pakistan)='lgc'> = expression of striving='lgc'>:
="lsts lst1">•tie ="trms">religious/moral development to the nation-state development
="lsts lst1">•tie ="trms">religious/moral development to the ="trms">imagination of an earlier era of Islam

='strcls'>*expression of striving='strcls'>* in art='lgc'>: opening an art space, studio, school, or an institute (='lgc'>=/= create an institution as a conceptual ="trms">gesture)
='lgc'>='lgc'>--> tie your development to the nation-state development and to an ="trms">imagination (of change='qstn'>?)

="lsts lst1">•anything could be believed about a certain imam
="lsts lst1">•when someone (or group) attack you, they transform from human to ="trms">animal
='lgc'>='lgc'>--> skeptical turn towards the ="trms">world

neighborhood='lgc'> = ties ='lgc'>+ tensions

="large lg70" stl="font-size:121%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">Naveeda chapter 2 Iqbal

="ppl">Naveeda's ethnographic ='thdf'>example of a s="trms">cene of aspiration='lgc'>:
="lsts lst1">•librarians sit around a table (in a public library) engaged in a heated ="trms">religious argument that threatens to spill into accusations of blasphemy
="lsts lst1">•Lahoris resolve to build mosques for their neighborhoods only to preside over the dissolution of their ="trms">communities in their fights over the mosques
='lgc'><='lgc'>-- sites of dissonance ='lgc'>+ aspiration

aspiration ='lgc'>='lgc'>--> efforts at being Muslim (in the ways one knows or attached to) marked by a striving to an as-yet-unattained self without presuming that this next self is the final one
='lgc'><='lgc'>-- tendency (='lgc'>=/= ="trms">social program)
(='lgc'>=/= see these examples as the lack of con="trms">sensus in Islam)


Iqbal ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> theory of creative workings of time

="ppl">Naveeda constructing a Pakistani Iqbal

Iqbal ="trms">presence within='lgc'>:
="lsts lst1">•everyday acts of striving to be Muslim
="lsts lst1">•state exertion (official ="trms">rhetoric)
="lsts lst1">•public culture of Lahore

='strcls'>**synthetic mode of thought='strcls'>**
='lgc'>='lgc'>--> how South Asian intellectuals created zones of thought by assimilating the work of thinkers from ="trms">different times and parts of the ="trms">world to their own ='lgc'>='lgc'>==> (develop and sustain a) ='strcls'>*="trms">cosmopolitanism='strcls'>* ='lgc'>[that exceed the limits places on ="trms">imagination by colonialism, nationalism='lgc'>]
(='lgc'>--in='lgc'>='lgc'>--> both locatedness and translocal ambitions ='lgc'>--understand='lgc'>='lgc'>-->) ='strcls'>*the openness and connectivity that characterizes the socal='strcls'>*


Iqbal's mode of self-experimentation='lgc'>: he put himself in ="trms">relation to dynamic individuals and emergent movements and institutions to see how they sat with him and he with them
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ='strcls'>*experimentation does not require the creation of the new='strcls'>* but rather new ways of inhabiting the fundamentals (of ="trms">religion in Iqbal's case) ='lgc'>--toward='lgc'>='lgc'>--> producing the ="trms"nttrm="already,spread">readiness for change


="prgrph">-attitudes of toleration comes with belief in dogma


Mohammad
the prophet's return is creative ='lgc'>: insert himself into the sweep of time with a view to control the forces of ="trms">history ='lgc'>='lgc'>==> create a new ="trms">world of ideals

='strcls'>*prophetic consciousness='lgc'>: a mode of economizing individual thought and choice by providing ="trms"nttrm="already,spread">readymade judgment, choices, ways of action


Islam is strongly informed by ='strcls'>*teleology='lgc'>: final causes and ends
="lsts lst1">•(a tradition of) biding worshippers to act in this ="trms">world with the knowl="trms"nttrm="knowledge,Knowledge">edge of brevity of earthly existence (and the certainty that they will meet their maker)
='lgc'>='lgc'>--> perception of time


="ppl">Bergson ='lgc'>='lgc'>--> enabling change in the human perception of time so that humans could see how their ="trms">present was charged with open-ended potential
(1934='lgc'>:)
="lsts lst1">•duration='lgc'>: reality of time as a dynamic continuity
="lsts lst1">•intuition='lgc'>: ="trms">imaginative means by which humans could perceive duration

(picture of) life='lgc'> = vital impulse through ="trms">matter
='lgc'>='lgc'>--> (="trms">positive account of) evolution='lgc'>: continual discharge of creative ideas (and tendencies) moving through a ="trms">world of ="trms">matter

='lgc'>[='strcls'>*='lgc'>]="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='lgc'>: a ="trms">technique to avoid “false problems”

="ppl">Bergson's understanding of intellect='lgc'>: denying humans the experience of time as duration ='lgc'>='lgc'>==> Iqbal

how Iqbal rendered (="ppl">Bergson's) vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list philosophy (which denied teleology) acceptable to Islam (which strongly is based on teleology)='lgc'>:
='thdf'>the idea of a forward-looking aspect to the intelligence permeanting life ='lgc'>='lgc'>--> for a Muslim an “ought to be” stands in the forefront inflecting the ="trms">present well before any final end

human-God copartnership ='lgc'>--imply='lgc'>='lgc'>--> advancement of the self as the object of striving ='lgc'>{the self arcs towards God and partners with God in order to advance='lgc'>}='lgc'>='lgc'>==> change in the ="trms">world

“the ="trms">finite ego must be distinct, though not isolated, from the in="trms">finite”
(Iqbal)

Iqbal's striving='lgc'>:
="lsts lst1">•the end of one's striving is one's ='strcls'>*next self='strcls'>*
="lsts lst1">•nonprogressive='lgc'>: one's next self could lay ahead, alongside of one, or in one's ="trms">past
="lsts lst1">•not to part with their ="trms">finitude too quickly (no fana dar hagh)


Iqbal's pholosophy ='lgc'>='lgc'>-->='qstn'>? ="trms">aesthetics of the self (='lgc'>~ creation of personality)
='lgc'>--(preoccupied with)='lgc'>='lgc'>--> ='strcls'>*muslims ="trms">crafting and tethering their subjectivity to the commentary ="trms">world='strcls'>*

Iqbal's self-seeking individuals ='lgc'>: actualize qualities attribited to God ='lgc'>[(impersonal qualities='lgc'>:) ma="trms">jesty, beauty, grace='lgc'>] (to the best of one's ability) ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> (individual impersonality) ='strcls'>***individuality marked by a certain impersonality='strcls'>*** ='lgc'>: the more impersonal the qualify that is manifested the more unique one is
='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]="trms">modern identity ='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a ="trms">specific ="trms">interiority
='at'>#="trms">integration
='lgc'>=/= ="nms">Cinderella's (aim and process of) individuation ='lgc'>--="frds">Sina='lgc'>='lgc'>--> impersonal individuality
='lgc'>[="nms">Cinderella's shekayat شکایت='lgc'>]


Iqbal's nonintuitive pairings (='lgc'>=/= contra="trms">dictions)='lgc'>:
="lsts lst1">•experimentation / convection
="lsts lst1">•fidelity to one's ="trms">past / seeking one's future
="lsts lst1">•prophetic guidance / human freedom
="lsts lst1">•reason / revelation
="lsts lst1">•tel[...]