[...]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


(='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'>]

="large lg2" stl="font-size:110%"> ='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 a version of himself that he knew to other versions of himself of which he did not have ="trms">prior knowl="trms"nttrm="knowledge,Knowledge">edge

his movement was toward the jinn and then away from them. so not in the series that constituted ‘him’, but also moved toward the series constituting the jinn. a zone of jinn becoming.
(or human becoming for the jinn)

allowing himself to be a multiplicity


“Our faith had become weak and our ="trms">obligatory worship was suffering.”


is Sulayman (the jinn) then the arc of a certain line of flight for Maryam='qstn'>?

friendship between a human (little sunni girl) and a nonhuman (jinn) ='lgc'>[='lgc'><='lgc'>-- enabled ='and'>& nurtured by the possibilities of malevolence ='lgc'>+ generosity='lgc'>] ='lgc'>='lgc'>==> movement within a field of negativity ='lgc'>==="ppl">Naveeda='lgc'>='lgc'>==> a means of gaining voice



artificiality of need in the everyday ='lgc'>='lgc'>--> this view eclipses what is at stake in the everyday life, what jeopardized it ="trms">internally and externally

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='strcls'>*the formation of selves within contemporary Muslim ="trms">societies='lgc'>:
(A) existence of multiple selves within an individual, which is context-dependent and ="trms">intersubjective. the individual may espouse ="trms">different self-re="trms">presentations at ="trms">different moments, these are not viewed as inconsistent to the illusion of wholeness (Ewing 1997)
(B) the subject acts on herself in such a way as to make the norm constitute her as pious self. this is a self that is generated through its particular emergence from and ="trms">interpenetration with, the norm. (Mahmood 2001)
(C) the self as the realm of presubjective possibilities. in ="ppl">Deleuze words “impersonal and pre-individual singularities” exists within a plane of immanence. “far from being individual or personal, singularities preside (take over and govern) over the genesis of individuals and persons; they are distributed in a ‘potential’ which admits neither Self not I, but which produces them by actualizing or realizing itself, although the figures of this actualization do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (="ppl">Deleuze 1990)

a given individual moves between these qualities without necessarily ="trms">morphing into entirely ="trms">different selves ='lgc'>='lgc'>--> ='strcls'>***="trms">difference ="trms">internal to being='strcls'>***
(that ‘="trms">difference’ is ="trms">internal to being)



to betray the immediate norm (of this ="trms">society) (to ensure a continued ="trms">relationship with them)

but i am al="trms"nttrm="already,spread">ready moving to my next self



='strcls'>*ethics of ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening
(1) ="trms">gestures as cultural text (="ppl">Clifford ="ppl">="frds scrmbld">Geertz)
(2) ="trms">codes to crack the regulative mechanisms of a ="trms">society (="ppl">="frds scrmbld">Pierre ="ppl">Bourdieu)
(3) how thinking proceeds apace with ="trms">gestures, how ="trms">gestures gather thought, sounded and unsounded, and how voice is incorporative ='lgc'>[tending to incorporate or in="trms"nttrm="cluster,club">clude things='lgc'>] of these ="trms">gestures

(="ppl">Heidegger shows)
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">relation='lgc'>: think ='lgc'>='lgc'>==> speech
(only when one speaks, does he think='lgc'>--not the other way around)



temporality of ="trms">memory
(...it took them two years to re="trms">member to tell me this)



possession='lgc'>: is to be struck by any number of somatic illnesses or psychic effects of mysterious o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins (Bown 1993)



mytho="trms">poetic (registers of Qur'an)
mytho="trms">poetic registers of everyday life



Jinn can trick the humans into looking at a copy of them (and then change form or into formlessness)


the copies of time-honored practice of ="trms">embodying and transmitting the islamic tradition is now haunted by ='strcls'>*="trms">modern ="trms">anxieties='strcls'>*


Asb-e Imam-Hossein



it is in islamic tradition that being a muslim entails keeping up the illusory ="trms">nature of everyday life while also participating in it. (not ="trms">excessive withdrawal nor ="trms">excessive attachment)
='lgc'>[why isis breaks this='qstn'>?='lgc'>]

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="large lg3" stl="font-size:112%"> ='lgc'>[='not'>✕='lgc'>] ="trms">technologies of the “here and now”
='lgc'>[='not'>✕='lgc'>] ="trms">semiotic-tech of “elsewheres”
='lgc'>}='lgc'>='lgc'>-->
(separated in the ="trms">past, ='strcls'>*="trms">ontological ="trms">difference='strcls'>*, a ="trms">fiction) in West='lgc'>: (='lgc'>='lgc'>--> ='thdf'>that is why ="ppl">="ppl">Latour ="trms">anthropologizes ="trms">modernism)
='strcls'>*='lgc'>[philosophy='lgc'>]='lgc'>--signals='lgc'>='lgc'>--> here (in Europe and West), selves
='strcls'>*='lgc'>[="trms">anthropology='lgc'>]='lgc'>--signals='lgc'>='lgc'>--> elsewhere, others ='lgc'>}='lgc'>='lgc'>--> a wannabe discourse on Others
='lgc'>}='lgc'>='lgc'>--> (="trms">ontological ="trms">difference between ="trms">anthropology ='and'>& philosophy ='lgc'>[in their mode of immersion in the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical='lgc'>] is part of) colonial ="trms">community, a form of ‘negation’ ='lgc'>=/= my recent antagonism ='lgc'>[the way i am studying is for ='strcls'>*extension='strcls'>*='lgc'>{= extending but also standing in tension with, a lineage(='lgc'>=/= rupture)='lgc'>} rather than ='strcls'>*negation='strcls'>*='lgc'>]='lgc'>: since i got into ="ppl">Olearius, 2017, I am developing recently a philosphpical-genealogical antagonism. (in ="nms">Iran we are used to philosophy ="trms">naturally inhabiting the otherness of Europe, among others, we never see them as ="trms">anthropological objects, but they see us as such. ='strcls'>*we don't think ethnographically about Others='strcls'>*)
='lgc'>}='lgc'>='lgc'>--> my aim is to mix this while i am “here” ='lgc'>='lgc'>--> i say life (also power and ethics) comes to attention ="trms">simultaneously ="trms">anthropologically and philosophically from elsewhere and here ='lgc'>[='lgc'>='lgc'>--> to reed something from the outside ='lgc'>='lgc'>~= reterritorialization (of concepts, ="trms">interests, ="trms">affects, percepts,)='lgc'>]='lgc'>='lgc'>--> when concepts are reterritorialized they illuminate the ="trms">world ="trms">differently


='strcls'>*we need better construction of ="trms">past for building truly decolonial ="trms">community='strcls'>* ='lgc'><='lgc'>-- is my antagonism needed for this='qstn'>?


="large lg4" stl="font-size:111%"> ="trms">anthropology='lgc'>: a mode of heightened attentiveness to life
(="ppl">Singh)

="ppl">="ppl">Foucault, ="ppl">Benjamin, ="ppl">Derrida, ="ppl">Deleuze ='lgc'>='lgc'>--> a loss of ="trms">anthropologically generated theory

(more than once in a single day i find myself paused to ="trms">wonder at) how thought moves

(long-standing philosophical between) dialectical and nondialectical genealogies of thought
="prgrph">-to be drawn to nondialectical is not the negation of dialectical, it is a way of thinking about the “="trms"nttrm="metaph,metamorph,metabol,metal">meta"-physics (="ppl">Singh)

philosophy reconciders this='lgc'>: ‘concepts come more explicitly to the surface as impressions grow into thoughts’ ='lgc'>='lgc'>--> no! no!

="large lg5" stl="font-size:163%"> how philosophy relates to and draws on nonphilosophy (is usually geographical='strcls'>*)

more ="trms">differences='lgc'>:
="lsts lst1">•geographical='lgc'>: western/non-western
="lsts lst1">•naional='lgc'>: indian/french
="lsts lst1">•subdisciplinary='lgc'>: analytic/continental

(="trms">trajectories of Derrica, a tradition of) negative transcendence='lgc'>: différance, an absence that transcends “a” and “not a” ='lgc'>[='lgc'>=/= (="trms">trajectories of ="ppl">Deleuze, a tradition of) affirmative immanence, the self-="trms">differentiating intensities of “a”, com="trms">presence of “a"='lgc'>]

some ="ppl">Deleuzian terms='lgc'>:
="lsts lst1">•assemblages
="lsts lst1">•deterritorization
="lsts lst1">•becoming
="lsts lst1">•multiplicities
="lsts lst1">•="trms">excess
="lsts lst1">•="trms">schizophrenia (='lgc'>~ nondialectical thought, a nondialectical expression of ="trms">different polarities held together. use ‘split’ to create a philosophy, ='lgc'>[the ‘split’ ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphore is='lgc'>] an argument for the dynamism and temporality of the structure ='lgc'>=/= dialectical ="trms">historism and the ="ppl">Freudian unconscious) ='lgc'>-- ="trms">schizophrenia marks an unresolved, nondialectical tension
='lgc'>}='lgc'>='lgc'>--> giving me a range of concepts with which to inhabit a plenitude of life ='lgc'>='lgc'>--> we need to create/borrow/steal/appropriate a range of concepts with which to inhabit the plenitude of life (in ="nms">Tehran) that exceeds all the time. (that which the political consciousness of contemporary ="nms">Tehran fails to grasp.) ='strcls'>***between moments of (my) departure and return (to ="nms">Iran) lay a whole ="trms">world, full of life (and hope)='strcls'>***

="ppl">Deleuze's hostility to dialectics
“we will misunderstand the whole of ="ppl">Nietzsche's work if we do not see ‘against whom’ its principal concepts are directed”
='lgc'>[='strcls'>*='lgc'>]dialectics='lgc'>:
="lstsrd">1- ='thdf'>the idea of a power of the negative as a theoretical principle manifested in op="trms">position and contra="trms">diction
="lstsrd">2- the valorization of the “sad passions” as a practical principle ='lgc'>='lgc'>--> “the unhappy consciousness is the subject of the who[...]