[...]='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)
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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.”
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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
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='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
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
='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'>***)
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
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'>?!!!
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the daily struggle to ="trms">presence the prophet
علما olama ='lgc'>=/= بچه bache
face-to-face ='lgc'>=/= via-jinn
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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'>[[...]