[...]of ='lgc'>[upper caste,,,='lgc'>] values
='lgc'>[='strcls'>***='lgc'>]the fatality of these ideas of negation and of imitation is that they obscure the possibility of a spiritual in="trms">heritence that may be shared and contested in ways that create the possibility of a ='strcls'>*cohabited future between neighbors and rivals='strcls'>* (="ppl">Singh)

yes yes the ="trms">history might be made through bloody contra="trms">dictions, and yet, we cannot be as Magi, waiting for the big drama to un="trms">fold ='lgc'>--(we can do better)='lgc'>='lgc'>--> a sig="trms">nature capacity of ethnographic attentiveness in an affirmative lineage of thought ='lgc'>--(not to deny contra="trms">diction)='lgc'>='lgc'>--> to be able to sense ='strcls'>**varying intensities of conflict and cohabitation='strcls'>**
(play and war may both be latent in the give and take of everyday life, and the ="trms">difference may not always be clear-cut)

نیرومندی و کثرت اهالی و تعارضات کشمکش و جماع
(how='qstn'>?) (to be able to) sense varying intensities ='lgc'>[کیفیتی با شدت و سختی و حجم ='lgc'>~= انقباض ,در هم کشیدگی ='lgc'>+ شتافتن ,گرفته شدن ='lgc'>+ فراهم آمدن ,گرفتگی ,ترنجیدگی='lgc'>] of conflict and cohabitation='lgc'>[='lgc'>: my sister thinks of this term as family in small scale='lgc'>]
='lgc'>='lgc'>--> ="trms">differential ='lgc'>[داراى ضريب متغير، افتراقی، تشخیص دهنده the result of ="trms">differentiation ='lgc'>=/= ="trms">different تمایز='lgc'>] intensities


bawdy مستهجن

intimate insults ='lgc'>='lgc'>==> accumulate deadly force

="large lg2" stl="font-size:110%"> shifting intensities between a festival and a riot (are not necessarily a “="trms">modern” degeneration of traditional festivity) ='lgc'>='lgc'>--> the case of new year's eve in Köln 2016
(bad or good) heightened intensities ='lgc'>==(may animate)='lgc'>='lgc'>==> new political and ="trms">social movements or sustain the vitality of collective life ='lgc'>='lgc'>--> intensities may also wane and become deadended

concept of vitality='lgc'>:
="lsts lst1">•="ppl">Deleuze='lgc'>: intensity
="lsts lst1">•="ppl">Nietzsche='lgc'>: will to power
="lsts lst1">•="ppl">Bergson='lgc'>: elan vital
="lsts lst1">•Spinoza='lgc'>: conatus


as an ___ I ="trms">respond to this challange with an ___ic persona

officiator

='strcls'>***(my ="trms">methodology='lgc'>:) let's in="trms"nttrm="cluster,club">clude in our dedication to X also a butt of ="trms">jokes and mimicry


i see you, among other things, as ethical actors

="large lg1" stl="font-size:119%"> (recent work in ="trms">anthropology ='lgc'>='lgc'>==>) ethic ='lgc'>=/= simply instantiating “="trms">categorical imperatives” and ="trms">obligations, a journy from war (or politics, as the “continuation of war by other means”) to a nonagonistic equilibrium of “perpetual peace” (تعادل ناهنجارانه صلح دائمی)
='strcls'>*life often produces intensities and conflicts that cannot be accounted for by a ="trms">priori rules and ="trms">obligations


nobility='lgc'> = refusal of revenge

(="ppl">Nietzsche='lgc'>:) to sanctify revenge with the term justuce ='lgc'><='lgc'>-- characteristic debasement of agonistic ethics (رستم)
as though justice were simply a further development of the feeling of having been wronged ='strcls'>***
='strcls'>*agon='strcls'>* can ="trms">morph into a nobler, more animated form. it (can) come closer to life than to death


='strcls'>**(singular) energetic expression of vital life is not always “individual” ='strcls'>**

noble and base ='lgc'>='lgc'>--> they name a coordinate within (in ="trms">excess) of which life forces flow and way and wane

="ppl">Deleuze ='lgc'>+ ="ppl">Guattari ='lgc'>+ ="ppl">Nietzsche ='lgc'>='lgc'>--> an ethical imperative to examine the kinds of life forces we affirm. negation is not expelled ='lgc'>--(="ppl">Singh ="trms"nttrm="already,spread">reading D='lgc'>+G='lgc'>+N's ethnographic intuition)='lgc'>='lgc'>--> what ‘is’ may be richer than any ideal ‘ought’ ='lgc'>='lgc'>==> ="trms">anthropology and philosophy, then, are two distinct but related ways in which life may be examined

to think affirmativelt ='lgc'>='lgc'>==> our negations become sharper


my recent knee-jerk reaction (for example to ="ppl">Olearius) would be to invoke Eurocentrism
(resist='lgc'>: “west” and “non-west”, built on entirely negative images of Europe, from which perspective postcolonial settings appear with double negativity from which they can never recover)


thoughtful moments among friends but scholastic and conversational traditions (='lgc'>='lgc'>--> ="trms">Greek) ='lgc'>=/= “sage”, part of a larger conversational contest culture (not always between “friends” but is an agon ='lgc'>='lgc'>-->='qstn'>? Kelile-o Demne)
="prgrph">-other conceptual-conversational traditions (in ="nms">Iran,,,='qstn'>?) ='lgc'>[='thdf'>for example “taking an ="trms">author from behind and giving him a ="trms">child that would be his own offspring, yet ="trms">monstrous”, producing an ="trms">anthropologically oriented ="ppl">Deleuze, a ="trms"nttrm="already,spread">reading of ___ that produces a ___ically oriented ___='lgc'>]
='strcls'>*** it is not a ="trms">question of negating dialectices but of setting out a ="trms">different style of thought and examining the ethnographic and political consequences that follow ='strcls'>***


“when you asked him the ="trms">question about deities, you began a type of conversation called gyan-charcha ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge-talk ="trms">technique (='lgc'><='lgc'>-- my favorite mode of ="trms"nttrm="already,spread">reading of ="trms">literature, and basically everything, is like that)


='qstn'>?which concept(s) you use to think through these things='lgc'>:
="lsts lst1">•bonded and legitimate labor
="lsts lst1">•power ="trms">relations
="lsts lst1">•marriage
="lsts lst1">•sacrifice
="lsts lst1">•kinship
="lsts lst1">•intimacy
="lsts lst1">•buying
="lsts lst1">•selling
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> the fabric of human relatedness depends on it


='strcls'>*='lgc'>[lunar enlightenment='lgc'>]='strcls'>*
(="ppl">Singh's beautiful lunar reterritorialization of “enlighting”='lgc'>:) what kind of light do we assume as our image of plenitude='qstn'>?
عجایب ماه ='at'>#moon's inflow-ence, waxing and waning intensities, fluctuating thresholds, the rise and fall of gods, tutelage of moon, a lunar rather than a solar sense of enlightenment, blemished and inconstant, the moon is nondialectical, ='strcls'>*neighbors lunacy='strcls'>*


="ppl">Derridean moment of negative transcendence

waxing and waning plenitude of that flux

="ppl">Singh='lgc'>:
="lsts lst1">•varying thresholds and intensities
="lsts lst1">•logics of a/not-a
="lsts lst1">•ethics and energetics ='at'>@="frds scrmbld">Sana
="lsts lst1">•
="lsts lst1">•

='strcls'>*** a shift of even a degree (say, a ="trms">different mode of contract or force) could be the ="trms">difference between ="trms">social life and death, happiness and despair, or exploitation and freedom ='strcls'>***
(="ppl">Singh teaching me to think about ="nms">Tehranians)

دروغ بد را با دروغ بهتر جایگزین کنیم نه با حقیقت

="ppl">Nietzsche's double affirmation, yes yes
="ppl">Deleuze, “the ass does not know how to say no because he says yes to everything with is no” ='lgc'>='lgc'>--> to affirm is “to release, to set free what lives”
='lgc'>='lgc'>--> ='thdf'>the idea of “challage your pre="trms">suppositions” ='lgc'>='lgc'>--> this is a dialectical habit of thought='lgc'>: ='thdf'>the idea that the sig="trms">nature moment of thinking is a determinate negation (of State, Islam, Europe, etc.) ="ppl">Singh asks='lgc'>: how did this particular mode of reflexivity come to stand in for “true” ="trms">anthropological thought='qstn'>?



would it have been better to leave things more “fluid” and “complex and contradictory”='qstn'>? ='at'>@="frds scrmbld">Eszter


ethnographic labor='lgc'>:
="lstsrd">1- a form of hunting and gathering impressions
="lstsrd">2- sifting الک کردن and cultivating expressions

="large lg3" stl="font-size:111%"> (='mywrk'>my work in ="nms">apass='lgc'>:) our ="trms">relation to concepts becomes more explicit, as we turn impressions into considered thoughts

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

thinking postcolonial ="trms"nttrm="disturban">urbanism with ="ppl">Anand Taneja

="large lg4" stl="font-size:110%"> (this is the ="trms">question of the limitations of ="trms">imagination='lgc'>:)
how (for a generation of scholars ='lgc'>[or artists='lgc'>]) rural (india) ='lgc'>[or syria, ="nms">Iran, or South Korea='lgc'>] has become simply a space of disasters, statistics, and deaths ='lgc'>--='not'>✕='lgc'>='lgc'>--> ="ppl">Anand's work is a counter-example ='lgc'>[i am learning from him to be attentive to my own ="trms">imagination's stopping-points. to resist ="trms">stories that render life in those milieus unthinkable='lgc'>] ='lgc'>='lgc'>--> that those spaces are not only of abjection but also of ="trms">imagination and curiosity ='lgc'>='lgc'>--> to think about alternative (conceptual) ="trms">vocabularies to think about those abjected places, ="trms">religion, and ="nms">ajayeb ='lgc'>[that does not only negate those milieus='lgc'>]
="prgrph">-to think about ="trms">religion is super usefull and relevant, because it is also about what secularism is

how people (in rural areas) conceive of vitality and advancement='qstn'>?
='strcls'>*how people ="trms">imagine a better life='qstn'>?='strcls'>* ='lgc'>='lgc'>--> (to think non-unilateral and non-static) ='strcls'>*picture of aspiration='strcls'>* (in a ="trms">world like ="nms">Tehran; ='at'>#proposal to research on ‘the image of growth’ رشد roshd, slow growth, ='lgc'>[roshd-e bi-raviye رشد بی رویه of toxins and ="trms">species, and so on='lgc'>] in the context of contemporary ="nms">Tehran)
="prgrph">-imitations of forms

(i am activating a rhizomatic mode of perception ='lgc'>[learning from ="ppl">Anand learning from ="ppl">Deleuze and ="ppl">Guattari='lgc'>])='lgc'>='lgc'>--> how one aspect of life leads to another ='lgc'>=/= paritioning of the milieu


="trms">anthropology of the state ='lgc'>: how one engages the state in an every day level

="large lg5" stl="font-size:152%">
='strcls'>*="trms">historically one crucial exit point from the ="trms">system of ruler-="trms">relation[...]