[...] 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

fantasizing =/= fantastical thinking

(for children) wishing = mental + magical + it exists in relatio to skill [---> go to Cinderella, waiting]


Elias's study of children images (visual material featuring children) in Persianate cultures (turkey, pakistan, iran) --> (role of) ***childhood/children = location of enacted emotion***
childhood + religion + visual culture <-- implementation of ideology in society

turkey, pakistan, iran:
•strongly ideological (like other states)
•multiethnic
•shaped by encounter with colonial empire
•strategic (=/= cultural) engagement with (west) global powers
•belief in the existence of charismatic religious authority
•belief in barkat برکت

Iran special relation to *religious visual art*


(Elias's) aesthetic: social imagination, creating reaction without words (= showing)
=/= telling
=/= nonutilitarian form of contemplation of art
=/= cognitive


Western mid 18th century philosophy ==> “aesthetics”
lower cognitive faculties
experience of sensate body
how the world strikes the body
emotional and affective response

modern aesthetics --> contemplation of beauty (superior to idleness and boredom <-- some sort of failure of moral vigilance)
“art = description of beauty”
==> Kant: aesthetics = sublime beauty (=/= quotidien)
}--> (fable of) the idea that **beauty engenders virtue** --> the beauty must be formal


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


*religious reaction to sensory inputs are aesthetic* <-- they anticipate knowledge to be revealed in the future =/= rest contemplatively in the present
*religious gaze = apocalyptic glance*
=/= Kantian aesthetics (noninstrumental form of enjoyment)

Plato + Aristoteles ==> premodern islamic thinkers --> “beauty = virtue” (harmony of physical and moral)


(problem with) philosophical aesthetics of disinterested contemplations --Elias-->
•ignores majority of human experience
•(favors) apophatic (transcendent + ineffable غیر قابل توصیف) =/= cataphatic (immanent + experiential)

unstable & somatic ways we respond to (and seek out) everyday images

evocative & powerful (<--Sina-- nonartisitic images)

(art or not art) ***aesthetic response***


[*]children's media: aesthetic social imagination

(moral components of:)
cruelty, hurt, disgust, disdain
kindness, happiness, admiration, love

physical, material, somatic relation to the ethereal, metaphysical, intellectual

(?how can we) confidently treat “images = sources of socioculturel information”

(from) Islamic culture --to--> cultures associated with isalm


strong opposition to representational religious art <-- modern Islamic societies --> unproblematic accepting of representa[...]