Ereignis: 0, (Max.: 500+)

[...] never simply a silence
-to be able to affirm certain kinds of silence (is key to a political anthropology)

different rhythms of conflict and cohabitation

-life-giving and life-denying rhythms of ordinary life
-how (a revolutionary) event is grown from the everyday, and must return to it

Singh: progress of ethnographic knowledge --> a sort of movement that include the ***emergence of new answers to earlier questions*** ~= new routes of inquiry
[=/= progress in the sense of a telos of increasing self-awareness]

graph diagram species scene pleistocene sadistic science life earth data plot [source:]Persia native scene scenic oriental frontispiece monument architecture curtain paradise [source: ] intellectual vita (can't be all heroic and saintly, tales of adventures and achievements, as in the way Manning presented herself,) rather it can gather up it share of victories and wounds


everyday life: a life lived on the level of:
surging affects
impacts suffered or barely avoided
spawns a series of little somethings dreamed up in the course of things
(Stewart:) “ideologies happen. power snaps into place. structures grow entrenched. identities take place. ways of knowing become habitual at the drop of a hat. but it's ordinary affects that give things the quality of a something to inhabit and animate”

*ordinary registers intensity* (regularly, intermittently, urgently, as a slight shudder)

(one can be) ***confused but attuned***

“we dream of getting by, getting on track, getting away from it all, getting real, having an edge, beating the system, being ourselves, checking out” -Stewart

(socialities, identities, dream worlds, bodily states, public feelings are not simply “good” pr “bad” but always) both powerful and mixed

the talk, once set in motion, expands into a بیشه thicket of stories and social maneuverings
(a scene in a restaurant becomes) maze of inspirations and experiments
-“her brother's stories are shell-shocked and they have no endings. they leave you hanging”

singularity of the event ==> a “we” of all sorts opens in the room

chance event ==>
a layer of conflict
a daydream to things

...tuned in to some little something somewhere

“in a video that blankly records an arresting image, young embodiments of a mainstream in the making come face to face with an otherness that compels a closer look. the order of representation gives way to a more violently affective contact”

force of things --> what counts as an event

a politics of being/feeling conected
a politics of ways of watching
a politics of waiting for something to happen
a politics of difference (of habit and dull routine)

childhood coming back [to you] as shocks of beauty

graphic stories prompted by the seemingly simple work of remembering:
kinship ties
married names
stories of alcoholism
stories of accidents
stories of violence
stories of cancers

[*]potential: fleeting and amorphous, it lives as a residue or resonance in an emergent assemblage of disparate forms and realms of life; a thing immanent to fragments of sensory experience and dreams of presence --engenders--> attachments or system of investment...

(people are) collecting found objects snatched off the literal or metaphorical side of the road


Yazid: the archetypal tyrant of islamic memory

...a shift from thinking of Urdu as exclusively Muslim to thinking of Muslims as the custodians of a shared heritage that Hindus have forgotten, but have the potential to reclaim
-Anand --> how do we understand the islamicness of urdu poetry?

spread of [...] poetry far beyond the bounds of exclusively muslim identity

sufism as an everyday mode of speaking of and speaking to the self (not as an esoteric practice, or as institutionally bounded)
-it gives you a language to explore their interiority
-(traditions of self-scrutiny and self-reflection,) a poetry of self-knowledge + rebellion against social convention [+ frenzied violence (vahshat) --> Majnun: an intellectual articulation, literary elaboration, and social proliferation of the “mazhab of love” a dominant strand of sufi theology, ethics, and political thought in the Balkans to Bengal complex]

earlier mode of understanding X as irreligious
discourses that recognize X as islamic

Anand --> *indic nature of islam*
-islam is indexed within the lives of non-Muslim Indians through a form of stranger hospitality

many, besides muslims, have ongoing relations to islamic sacred objects
embrace of the divine
efflorescence of relations with nonhumans (snakes and cats)

(Naveeda on) Anand's mournful tone --> forces of restoration = forces of destruction

importance of shadows for an understanding of sensory experience, aesthetics, and divine order

(Naveeda asks for an) alternative approach to the islamic tradition besides the trope of light --Anand--> imagining a lived islam from the perspective of shadows

shadows as the (relational and individual) self
*ruin: draw visitors by making itself the inner rendered as the outer --> a traversal of one's inner self, otherwise hidden to oneself

perspective from the shadow --allows--> to think about tradition paradoxically (about *affective inheritances* in the constitution, transmission, and transformations of the islamic tradition)

Anand --> ****islam as identity =/= islam as inheritance****
islam as inheritance --Spadola--> like a river (#meander)

Anand --> *how older forms of knowing and being coexist and are constantly in conversation and contestation with more modern form* reimagine the very definition and coherence of “discourse”

*(Foucauldian) archaeological work*: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century poetry

question of coherence = question of finding a grammar

difficult intellectual commitment to both contingency and coherence

(you can witnessed in Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)

[our challenge:] *to make ourselves literate* able to read what is currently illegible to us

Kant's notion of hospitality = translation of the sanskrit upanishads into persian by the mughal prince and philosopher Dara Shukoh (1615-1659)
--Ganeri--> hospitality towards texts and ideas?

*for an intellectual tradition to have the ability to show hospitality to an intellectual stranger*

what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement?
-how arabic intellectual world showed profound hospitality to Freudian thought
-how iranians showed profound hospitality to western philosophies --witness--> self-confident and enriching ethical encounter with a foreign system of knowledge

گورکانی pre-colonial mughal empire, inheritor of long and unbroken traditions of islamic and indic thought, (from a place of power, privilege, integration) welcomed the upanishads into dialogue with the conceptual world of tasavof

economic, military, and discursive powers of European imperialism ==> epistemological and ontological havoc they wreak on muslim forms of life

to move back and forth between al-Ghazali (1058-1111) and Freud (1856-1939) <-- without any sense of swimming against the *gushing streams of empty homogeneous time*
bringing the upanishads, from several hundred years BCE, into conversation with the Quran <-- unconstrained by the *teleology of linear historical time*
--> (my lecture-performances: being) inhabited a world of multiple temporalities {=/= teleology ==> linear time of progress, moving ever forward--teleology of time is central to modernity & question of the self}

many post-colonial projects shares that sense of a break from the past, which must now be recovered ----> sense of rupture and alienation was not (and is not) the only way in which the colonized responded to the colonizer

Shakry --> *plenitude of time and the persistence of traditions* + productive conceptual dialogue (~= ajayeb studies)<[...]