[...]◦gholam siah غلام سیاه male black slave/servant

issues of:
•race
•religion
•assimilation --> *enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households* [Dade: persian for nanny, nursemaid]


Ziba Khanum
she is remembered by her great-grandchildren as their earliest ancestor
her descendants relate different stories of her origin as part of family lore
she was purchased in Zanzibar, others suggest Mombasa (--> as commodities slaves were classified by country of origin: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bambasis, then nubis and zanjis [these term refere to the ports])

modern rationalization for Ziba's sexual relationshipto Haji Muhammad Ali:
•Haji took her a concubine wuth the permission of his wife
•because his wife was sick and could no longer serve him
•master married Ziba after his wife's death

there were no barriers (either legal, religious, moral) to a master taking a slave as his concubine
both *slavery* and *concubinage* were recognize and regulated by islamic law (shari'a)

umm-walad ام ولد mother of the son --> slave woman کنیز impregnated by her owner, thereby bearing a child
--Lee-> slave woman might, under these circmustances, have a strong incentive to bear a child by her master, in order to move toward the center of her master's household, to protect herself from sale, to free her child and herself, and to inherit part of the master's wealth (through her offspring) <-- the sexual aspects of the relationship were considered incidental ضمنی and carried no moral stigma or social shame [=/= children born to slave fathers were slaves]


gathering of men (were held regularly) as social occasions for business, entertainment, smoke opium, etc.

clandestine conversations were not unusual

shari'a was interpreted and administrated by shii clerics in Yazd, and there was always room for manipulation of the law


Ziba Khanum's situation illustrates the problem of applying western legal categories of “slave” and “free” to the lived experience of enslaved women in iran
(her legal status as a free woman had little consequence <-- she remained dependent of the family and lived in their household)

***limited value of “slave =/= free” --Lee--> when applied to the study of muslim world***
modern state ==> “slave =/= free” (presupposing a secular state that is able to guarantee the lives and properties of individuals who can claim its protection) }<-- societies that are constructed around the ideas of:
rights, citizenship, secular state =/=
   |            |           |
kinship, belonging, religious authority, hierarchies of dependence (<-- middle east)

19th century iran --> there was no ideal within the society of freedom from relationships (of kinship, household, belonging, community solidarity, wealthy patron)--with--> implications of dependence, obedience, obligation
•any such freedom would have left an individual *isolated* and *vulnerable*

****
all enslaved persons (and akk other persons) in 19th century iran necessarily were *embedded in muslim households* and moved along a continuum of whatever situation of power, respect, wealth, independence they might be able to *negotiate*
#Cinderella
****

women --> at the margins of wealth and power --> slave women most especailly (they moved toward the center by:)
1. performed valuable domestic duties
2. became the master's regular sexual partner
3. bore the master child

the goal of most women (slave or not) om 19th century iran --> to negotiate the most respected position (within the family that they found themselves attached to) <-- **the defining factor was gender, rather than slavery**
--> for example Ziba Khanum's free life after the death of her master was determined by *gender* more than her previous *slave status* or by *perceptions of race*


babi movement in 1844 iran
baha'i teachings of detachment and resignation in the face of adversity
Ghulam Ali by the end of hi life was the largest landowner in the vity and extremely influential in politics and business affairs [he had three kaniz: Fezzeh (silver), Zaffaron (saffron), Shireen (sweet)]


...complete disappearance of the african diaspora in iran (!!??)


Lee: how Ziba Khanum's life be represented and understood?
Spivak forcefully and poignantly demonstrates the appropriation of subaltern voice of the british imperialist “civilizing mission” by indian nationalists and marxist theorists in support of revolutionary ideologies --> the absent and silent subaltern can be represented in support of any position at all
Spivak suggests that a history of subaltern people (individual or conceived as a class) cannot be written at all + should not be attempted
~/=
Eve Troutt Powell --> *the danger of applying american abolitionist narratives and assumptions of atlantic slavery to very different situations in islamic realms*

(Lee making Spikvak's question specific -->) can Ziba Khanum ever speak? Lee's answer is no
we have no access to her thoughts or her inner life --but--> that does not mean her life is without meaning or value to history
*we must listen for the african voice in iran even when it cannot be heard*

siah siyah سیاه: afro-iranian children (descendants of african woman slaves served as domestic servants and concubines) who remained in iran, married local people, and could live normal lives as iranians (although they might be identified as black)
==> *some percentage of the iranian population is of african descent (especially among the wealthy clases who could afford slaves) <-- this heritage has never hardened into a clear ratial category within the society*

we must regard them as actors *even when we cannot see their choices*

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

childhood Elias chap1

[*]childhood: idealized romantic construct, with denied legal rights, reflection of adults about themselves:
•nostalgia for an individual and collective past
•
=/= children vacillate between innocence & awareness, morality & immorality, cruelty & kindness, foolishness & wisdom, , , **children act as sophisticated consumers**
--Elias--> ***children make emotional, political, consumerist choices***

how adults construct childhood --> ***aesthetic social imagination***

how adults imagine children (in idealized forms ==> evocation of emotions) ==> give meaning to (individual and) collective realities

childhood --> worry + obligation =/= adulthood --> ease + freedom

(my childhood is sometimes remembered by me so different than of my friends --> makes the universal media objects specifically precious: cartoons that were watched by us across border and time ---> go to Sina's Children's Media Watch List childrensmedia.net)

imagine children -->
•nature of emotions
•relationship to religion
•relationship to society
◦articulation of attitude towards society
•constructing concept of:
◦individual
◦community
◦nation
◦gender
◦age

Elias's notion of emotion --> a broad category to index concepts of morally, ethics, politics, aspirational acts,

(everything depends on the ways we remember our [emotional experience of] childhood)

(memory = salad of) fragments of memory + emotions from our experience + emotions experienced by others + what we have been told by others about our childhood


common theory --> age between two and eleven children are most sensitive to external factors ==> most vulnerable to advertising

*age seven*
children are increasingly controlled by symbolic relationships and images (+ make judgment about things)

*under five*
{human characters ~?/= animated characters}--> belief in imaginary characters and monsters, management of emotions

*age two*
(end of) two --> children begin pretending (until age of five)

*over four*
idiosyncratic system of thinking about causality (extraordinary plays larger role than adults)


create and identify emotions in visual images

fantasi[...]