[...]> (="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)

="large lg2" stl="font-size:110%"> 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'>***)

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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'>?!!!



the daily struggle to ="trms">presence the prophet


علما olama ='lgc'>=/= بچه bache
face-to-face ='lgc'>=/= via-jinn

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'>[minimum amount='lgc'>] of consistency

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...enmeshed within a certain unintentional malevolence existing alongside generosity.
="prgrph">-malevolence is something that holds out the possibility of harm rather than actively intending it
="prgrph">-generosity is the willingness to concede to others rather than a nobility of character


(also the dilemma of introducing the jinn to your ="trms">child)
“exposing” his ="trms">children to their disruptive yet generative powers


="large lg3" stl="font-size:111%"> ‘exposure of ="trms">children to evil’
the innate resource of ="trms">children
(for Zezru) the ="trms">children are pure, they re="trms">present non-evil. they belong to shades. their innocence does not imply a state of passivity.


what regions of experience and expression the ="trms">child has access to='qstn'>?

innate resources of ="trms">children
Reynolds
="trms">children’s own resources are bolstered by the protection afforded by living and dead kin
a parent (or guardian), cannot know in advance what regions of experience and expression the ="trms">child has access to or what he or she is capable of

="large lg4" stl="font-size:111%"> in Islam='lgc'>: ="trms">children are considered to have a certain strength and pre="trms">science that makes them effective as conduits to the ="trms">world of spirits ='lgc'>=/= innocent creatures to be protected
="lsts lst1">•="trms">children are free of ="trms">religious ="trms">obligations up to the age when they are seen as maturing
="lsts lst1">•protected by countercharms and exorcism only to an extent


a certain unintentional malevolence existing alongside generosity
='lgc'>[='strcls'>*='lgc'>]malevolence='lgc'>: something that holds out the possibility of harm (='lgc'>=/= actively intending harm)
='lgc'>[='strcls'>*='lgc'>]generosity='lgc'>: the willingness to concede to others (='lgc'>=/= a nobility of character)
="trms">religious ="trms">differences ='lgc'>--="trms">materialized='lgc'>='lgc'>-->
="lsts lst1">•as a malevolent witch
="lsts lst1">•in a father’s potentially malevolent ="trms">instrumentalization of his daughter (bringing the jinn home)


parsayi پارسایی
='strcls'>*pious self='lgc'> = com="trms">position of a series of ='strcls'>*presubjective singularities='strcls'>* (standing alongside one another ='lgc'>[within a milieu comprising other such series/="trms">seriousnesses='lgc'>])
='lgc'>=/= self-contradictory subject arching toward resolution
='lgc'>=/= norm-bearing subject that has achieved coherence

="large lg5" stl="font-size:151%">
(='strcls'>*presubjective singularities='strcls'>*)
let's explore how a self moves alone this series of singularities, what brings about movement, and where may it be tending ='lgc'>[wohin='lgc'>]

='lgc'>='lgc'>---="ppl">Naveeda='lgc'>='lgc'>--> presubjective singularities='lgc'>: ="trms">different versions of oneself that are not sharply distinguished from one another but are nonetheless distinct

='lgc'>[='strcls'>*='lgc'>]subjectivity='lgc'>: whatever you do set yourself apart from others

Maryam's father, has moved from [...]