[...]='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

="large lg2" stl="font-size:110%">
="trms">anthropology of the state ='lgc'>: how one engages the state in an every day level


='strcls'>*="trms">historically one crucial exit point from the ="trms">system of ruler-="trms">relation was to become ascetic (زهد)='lgc'>: disregard for sovereign ="trms">authority (حاکم hakem, hakemiat) ='lgc'>-='lgc'>-> a ="trms">different form of power that one let's to lead to self-rule

='lgc'>[bare life ='lgc'>=='qstn'>? life without a way of life ='lgc'>--='not'>✕='lgc'>-='lgc'>-> there is no life without a way of life='lgc'>]
(="ppl">Singh='lgc'>:) someone's life cut off from their source of vitality
a local body of thought (jinn, etc.)

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(="ppl">Anand asking) what does it means to live in a city of jinns='qstn'>?
the jinn='lgc'>:
="lsts lst1">•serves as witnesses of times long gone
="lsts lst1">•figures of ="trms">authority whose shrine blesses re="trms">membered forms of ="trms"nttrm="disturban">urban ="trms">religious life
="lsts lst1">•forgotten by the amnesia of the postcolonial state
="lsts lst1">•rendered unislamic by the selective amnesia of reviva="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list tradition

jinn ='lgc'>-='lgc'>-> revive that old orienta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">trope, constituted not only by bazzar, mosque, and hammam, but also of the antinomian potentials that have long been part of the Islamic tradition

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vita
lives of saints
تذکرة الاولیا Tazkirat al-Awliya
concerned with canonization, education, and collective recollection of contemplative life
(vita as a biological genre recounting the lives of holly men and women in several ="trms">religious traditions='lgc'>: Bhaktamala, Theravada buddhism, The="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigata, etc.)

="ppl">Singh asking='lgc'>: how would we ="trms">narrate a scholarly life='qstn'>? (and i add to that='lgc'>: who could be oulia اولیا Arahant ='lgc'>[further ones='lgc'>] today='qstn'>? queer or nonhuman)
='strcls'>*participated in the ="trms">world ="trms">historical “isms” (='lgc'>-='lgc'>-> ="nms">ajayeb)
='lgc'>--="ppl">Singh='lgc'>-='lgc'>-> ="trms">narrating a conceptual life, vita

='strcls'>*uncertainties of reception='strcls'>* (in ="ppl">Attar's Tazkirat al-Awliya)

singularity of ="trms">trajectory of ="ppl">Attar's saints ='lgc'>=/= my random sampling of themes

="trms">anthropology='lgc'>: to ="trms">write about anything that exists or ="trms">imagined

can we talk affirmatively of a post="trms">modern ethnography of ="nms">ajayeb='qstn'>? ='lgc'>=/= “totalizing vision” of culture

recovery of a human voice as a moral imperative (='lgc'>-='lgc'>-> ="frds scrmbld">Hoda)

(='qstn'>?your ="trms">history as a) telos of increasingly self-awareness

="prgrph">-="ppl">Derrida's philosophical style tending to negative transcendence (différance='lgc'>: an absence that transcends ‘a’ and ‘not a’)
="prgrph">-="ppl">Deleuze's tradition of affirmative immanence

(="ppl">Singh > ="ppl">Deleuze > ="ppl">Strauss='lgc'>:) structure is ="trms">composed of “pre-individual singularities” ='lgc'>~ nomadic distribution of potential ='lgc'>--immanent='lgc'>-='lgc'>-> contra="trms">dictions, accidents, mutations

pure/impure
suspicious/inauspicious
life/death

heretic ='lgc'>-='lgc'>-> reorder and ob="trms">literate the partitioning of ="trms">categories that ="trms">compose the structural order of ="trms">religion ='lgc'>[='lgc'>-='lgc'>-> ="ppl">Veena on Sikhism and Hinduism='lgc'>: ="trms">symbolism of Sikhism understood in ="trms">relation to Hinduism structural order, annihilating the ="trms">categorical ="trms">prioritise (intellectual and ="trms">social) of the medieval ="trms">world. Sikhism rejecting the op="trms">position between ="trms">categories of='lgc'>: the rulers, the caste ="trms">system, and the orders of r="trms">enunciation ='lgc'>-='lgc'>-> investment of the virtues of all three ='strcls'>*in a single body of faith='strcls'>* and conduct='lgc'>]

heterodox sects
rebellious thinkers
='lgc'>-='lgc'>-> negation of the organizing conceptual order

(="trms">social and) ritual order generates its own forms of instability

...ambivalences of key concepts ='lgc'>==bring='lgc'>='lgc'>==> “play” to the structure, for good and ill ='lgc'>~ liminality

(="ppl">Veena's) liminial ="trms">situation='lgc'>: a form of instability where the individual experiences his ="trms">social ="trms">world as separated from the cosmic ='lgc'>-='lgc'>-> death='lgc'>: dis="trms">articulation ='lgc'>-='lgc'>-> must be undone by inhabiting the liminality ='lgc'>: ritually rejoining the flow of life

similarities of ritual mourner and ascetic='lgc'>: transcending the ="trms">categories of the ="trms">social and the cosmic

incorporation of the liminal undead (preta) with ritually incorporated ="trms">ancestors (pitri) ='lgc'>[job of the mourner='lgc'>]

(crucial task of the) ritual='lgc'>: conveying the dead from the threshold of liminality into an ="trms">ancestral flow of life

emphasis on the ="trms">system is (always='qstn'>?) at the cost of the event
(eternal investment of the artists in foregrounding of the event rather than the structure ='lgc'>-='lgc'>-> rapture with structure as caste, tradition, state, norm, ="trms">system, etc. at the cost of missing the practical kinship transcribed into the ="trms">social contract, leadership, and laws of encounter)

='strcls'>***="trms">modernity is ="trms">composed (neither by continuities nor rupture then, but) by trans="trms">figurations='strcls'>***
(="ppl">Singh ='lgc'>+ ="ppl">Veena)

critical event
critical structure

='lgc'>[='strcls'>*='lgc'>]event='lgc'>: institute a new modality of ="trms">historical action which is not inscribed in the inventory of that ="trms">situation
(for Furet='lgc'>: French revolution is an event par excellence) ='lgc'>--="ppl">Veena='lgc'>-='lgc'>-> event='lgc'>: moments when new modes of action come into being which which redefines traditional ="trms">categories (such as='lgc'>: ="trms">codes of purity and honor, the meaning of martyrdom, construction of a heroic life, etc.)

foregrounding the event as analytic ="trms">category (without disappearing the ="trms">question of structure)='lgc'>:
="prgrph">-sati of Roop Kanvar
="prgrph">-Sikh militancy
="prgrph">-collective violence during the partition of India and Pakistan

="large lg3" stl="font-size:110%"> not only the state (tries to institutionalize collective ="trms">memory), but also minor ="trms">communities (in the process of their emergence) try to control and fix ="trms">memory in much the same manner ='lgc'>[not total of course='lgc'>] (='lgc'>-='lgc'>-> something i am learning in north of Norway with the sami)

there is always ='strcls'>*ambiguity='strcls'>* in the way even the most passionate public ="trms">presentations of militant nationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse is framed (='lgc'>-='lgc'>-> there is ='strcls'>***noise in reference to violence='strcls'>*** ='at'>@="frds scrmbld">Mona)

event ='lgc'>='lgc'>==> shift the con="trms">figuration of analysis (and not annulling the structure's analytical possibilities)

event='lgc'>: (a new set of) circumstances for which rules are not set in place

="large lg4" stl="font-size:112%"> in the case of Bhopal intoxication ='lgc'>-='lgc'>-> gradual creation of an expert discourse which sought to dissolve the concrete and existential reality of suffering victims

in the case of such-large suffering event coordinations gradually come to be defined around it ='lgc'>-='lgc'>-> ="trms">question of structure

(='strcls'>**="trms">modernity is an event='strcls'>**)

pain and suffering are not simply individual experiences ... they may also be experiences which are created and distributed by the ="trms">social order

="ppl">Veena's ='strcls'>*="trms">anthropology of pain='strcls'>*
how institutions (in the domain of ="trms">religion, and ="trms">modern='lgc'>: bureaucracy, law, medicine) maintain and signal their legitimacy in the face of massive human suffering='qstn'>?
="prgrph">-manufacture of pain
="prgrph">-theology of suffering

="large lg5" stl="font-size:124%"> the discovery of the event, as a ="trms">question for ="trms">anthropology, is precisely that='lgc'>: ='strcls'>*event exceeds structure='strcls'>*
(exess ='lgc'>='lgc'>==> re="trms">imagining the ="trms">networks that ="trms">compose our lives)

="ppl">Veena ='lgc'>-='lgc'>-> Bhopal industrial disaster='lgc'>: neither ="trms">social ="trms">relations nor locally available knowl="trms"nttrm="knowledge,Knowledge">edge were sufficient to apprehend the event. it is at this point that people had to actively search for new knowl="trms"nttrm="knowledge,Knowledge">edge, for new kinds of ="trms">social actors that might help them address the ="trms">question of what was happening to their bodies ='lgc'>-='lgc'>-> they had to reconstruct ="trms">social ="trms">relations to in="trms"nttrm="cluster,club">clude the existence of ="trms">international legal ="trms">systems and governmental bureaucracies in their image of ="trms">society='strcls'>***

toxic potency (='lgc'>='lgc'>==> ="trms">difference, collective violence ='lgc'>[such as the partition of India and Pakistan ='lgc'>=/=='lgc'>], stable violence ='lgc'>[such as a village caste dispute='lgc'>],,,)

poles of life and death that separates ="trms">different kinds of collective violence ='lgc'>-='lgc'>-> the sexual and reproductive violence witnessed in the Partition connot be understood by taking ="trms">social ="trms">relations as model
(="ppl">Veena)

...distance that arises out[...]