[...]o ="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

="large lg2" stl="font-size:112%">
="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

="large lg6" stl="font-size:114%"> ='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

="large lg6" stl="font-size:112%"> (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

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)



="large lg6" stl="font-size:104%"> (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

="large lg6" stl="font-size:122%">
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'>*

="large lg6" stl="font-size:112%"> 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'>**

="large lg3" stl="font-size:110%"> ="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 lg4" stl="font-size:111%"> sharm
sharmamdegi
haya
aberu
[...]