[...]ve 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.)

="large lg2" stl="font-size:111%">
...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

="large lg1" stl="font-size:115%"> 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


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



="large lg4" stl="font-size:112%"> “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;">...................................
="large lg5" stl="font-size:165%">
ecstatic identifications with...


one could legitimately dream of the prophet, but one could n[...]