[...] ='lgc'>--Lee='lgc'>='lgc'>--> when applied to the study of muslim ="trms">world='strcls'>***
="trms">modern state ='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'>*

="large lg2" stl="font-size:110%">
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'>==> ='strcls'>*some percentage of the ="nms">iranian population is of african descent (especially among the wealthy clases who could afford slaves) ='lgc'><='lgc'>-- this ="trms">heritage has never hardened into a clear ratial ="trms">category within the ="trms">society='strcls'>*

we must regard them as actors ='strcls'>*even when we cannot see their choices='strcls'>*

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

="trms">childhood Elias chap1

='lgc'>[='strcls'>*='lgc'>]="trms">childhood='lgc'>: idealized romantic construct, with denied legal ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights, reflection of adults about themselves='lgc'>:
="lsts lst1">•nostalgia for an individual and collective ="trms">past
="lsts lst1">•
='lgc'>=/= ="trms">children vacillate between innocence ='and'>& awareness, morality ='and'>& immorality, cruelty ='and'>& kindness, foolishness ='and'>& wisdom, , , ='strcls'>**="trms">children act as sophisticated ="trms">consumers='strcls'>**
='lgc'>--Elias='lgc'>='lgc'>--> ='strcls'>***="trms">children make emotional, political, ="trms">consumerist choices='strcls'>***

="large lg1" stl="font-size:130%"> 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'>==> evocation of emotions) ='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'>==> 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'>*


="large lg3" stl="font-size:110%"> (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'>==> “="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'>==> ="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

="large lg4" stl="font-size:111%">
(="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'>==> pre="trms">modern islamic thinkers ='lgc'>='lgc'>--> “beauty='lgc'> = virtue” (harmony of physical and moral)

="large lg5" stl="font-size:116%">
(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

[...]