[...]s Asha
='lgc'>--or='lgc'>='lgc'>--> ='strcls'>*reparative impulse of politics='strcls'>* (='lgc'>=/= agonistic), Shahrzad's non-agonistic ="trms">socially progressive politics of working under “terror” animated by the ="trms">question of how we might continue to live together, how the ="trms">social fabric holds together
='lgc'>--or='lgc'>='lgc'>-->

(it is our/my imperative today) ='strcls'>***to give each other a more open-ended picture of ='lgc'>[our='lgc'>] bad objects (caste, capital, state, ="trms">modernity, etc.)='strcls'>***

exchange, resettlement, fission, mythological replacement (='lgc'>~ friction and movement within the ="trms">system) ='lgc'>==> repartitioning of ="trms">categories ='lgc'>==> rearrangement of hierarchies ='lgc'>==> opposing and heretical sects and ="trms">religions

="prgrph">-art's (ethnographic='qstn'>?) proximity to life
="prgrph">-political postures and stands

="large lg2" stl="font-size:111%"> (nobody has, neither state nor ="trms">communities) monopoly on ethical pronouncement ='lgc'>[='lgc'>~ declaration of good and evil='lgc'>]

(political) postures are not unimportant, they allow us to take a stand ='lgc'>='lgc'>--> perspective
='lgc'>--or='lgc'>='lgc'>--> evocatively ambiguous ="trms">formulation on... ='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]politic='lgc'>: spirit of resentment on behalf of the victim (="frds scrmbld">Setareh, ="frds scrmbld">Hoda, ="frds scrmbld"nttrm="Alice,Shariati">Ali ; also ='at'>@="frds">Sina not to deny the possibility of victimhood) ='lgc'>='lgc'>--> ='strcls'>*how possibilities of life close down and where other possibilities open up under the weight of patriarchal norms='strcls'>*

="trms">question at ="frds scrmbld">Hoda='lgc'>:
="prgrph">-how dose she involve a relocation of her protagonists (the sorrowful women) within the domestic, even if the domestic shifts='qstn'>?
="prgrph">-how an understanding of power after ="ppl">="ppl">Foucault (that power does not come from above, that power is not something that has to be identified) influences her mode of thinking about the condition of her women='qstn'>? ='lgc'>[the boundaries of patriarchy are not clear='lgc'>]

sometimes recovery from violence does not come from national ="trms">imaginary and public rituals of mourning and reparation, ="ppl">Veena shows how a certain kind of silence, the refusal to let toxicity circulate, involves everyday spiritual exercises in ='strcls'>*di="trms">gesting the poison in the acts of attending to the ordinary='strcls'>* ='lgc'>='lgc'>--> survivors affirming the possibility of life by removing it from the circulation of words gone ="trms">wild... (='lgc'>--="frds scrmbld">Hoda's lullabies songs of private injuries='qstn'>?)
="prgrph">-silence is never simply a silence
="prgrph">-to be able to affirm certain kinds of silence (is key to a political ="trms">anthropology)

="trms">different rhythms of conflict and cohabitation

="trms">questions
="prgrph">-life-giving and life-denying rhythms of ordinary life
="prgrph">-how (a revolutionary) event is grown from the everyday, and must return to it

="ppl">Singh='lgc'>: progress of ethnographic knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> a ="trms">sort of movement that in="trms"nttrm="cluster,club">clude the ='strcls'>***emergence of new answers to earlier ="trms">questions='strcls'>*** ='lgc'>='lgc'>~= new routes of inquiry
='lgc'>[='lgc'>=/= progress in the sense of a telos of increasing self-awareness='lgc'>]

intellectual vita (can't be all heroic and saintly, tales of adventures and achievements, as in the way Manning ="trms">presented herself,) rather it can gather up it share of victories and wounds

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everyday life='lgc'>: a life lived on the level of='lgc'>:
="lsts lst1">•surging ="trms">affects
="lsts lst1">•impacts suffered or barely avoided
spawns a series of little somethings dreamed up in the course of things
(="ppl">="ppl">Stewart='lgc'>:) “ideologies happen. power snaps into place. structures grow entrenched. identities take place. ways of knowing become habitual at the drop of a hat. but it's ordinary ="trms">affects that give things the quality of a something to inhabit and animate”


='strcls'>*ordinary registers intensity='strcls'>* (regularly, ="trms">intermittently, urgently, as a slight shudder)

(one can be) ='strcls'>***confused but attuned='strcls'>***

“we dream of getting by, getting on track, getting away from it all, getting real, having an ="trms"nttrm="knowledge,Knowledge">edge, beating the ="trms">system, being ourselves, checking out” -="ppl">="ppl">Stewart

(="trms">socialities, identities, dream ="trms">worlds, bodily states, public feelings are not simply “good” pr “bad” but always) both powerful and mixed

the talk, once set in motion, expands into a بیشه ="trms">thicket of ="trms">stories and ="trms">social maneuverings
(a s="trms">cene in a restaurant becomes) maze of inspirations and experiments ='heart'>♥
="prgrph">-“her brother's ="trms">stories are shell-shocked and they have no endings. they leave you hanging”

singularity of the event ='lgc'>==> a “we” of all ="trms">sorts opens in the room

chance event ='lgc'>==>
="lsts lst1">•a layer of conflict
="lsts lst1">•a daydream to things


...tuned in to some little something somewhere


“in a video that blankly records an arresting image, young ="trms">embodiments of a mainstream in the making come face to face with an otherness that compels a closer look. the order of re="trms">presentation gives way to a more violently ="trms">affective contact”
="ppl">="ppl">Stewart

force of things ='lgc'>='lgc'>--> what counts as an event

a politics of being/feeling conected
a politics of ways of watching
a politics of waiting for something to happen
a politics of ="trms">difference (of habit and dull ="trms">routine)


="large lg1" stl="font-size:119%"> ="trms">childhood coming back ='lgc'>[to you='lgc'>] as shocks of beauty

graphic ="trms">stories prompted by the seemingly simple work of re="trms">membering='lgc'>:
="lsts lst1">•kinship ties
="lsts lst1">•married names
="lsts lst1">•="trms">stories of alcoholism
="lsts lst1">•="trms">stories of accidents
="lsts lst1">•="trms">stories of violence
="lsts lst1">•="trms">stories of cancers


='lgc'>[='strcls'>*='lgc'>]potential='lgc'>: fleeting and a="trms">morphous, it lives as a residue or resonance in an emergent assemblage of disparate forms and realms of life; a thing immanent to fragments of sensory experience and dreams of ="trms">presence ='lgc'>--engenders='lgc'>='lgc'>--> attachments or ="trms">system of investment...

(people are) collecting found objects snatched off the ="trms">literal or ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical side of the road

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Yazid='lgc'>: the ="trms"nttrm="search">archetypal tyrant of islamic ="trms">memory

...a shift from thinking of Urdu as ex="trms">="trms"nttrm="cluster,club">clusively Muslim to thinking of Muslims as the custodians of a shared ="trms">heritage that Hindus have forgotten, but have the potential to reclaim
="prgrph">-="ppl">Anand ='lgc'>='lgc'>--> how do we understand the islamicness of urdu ="trms">poetry='qstn'>?

sp="trms"nttrm="already,spread">read of ='lgc'>[...='lgc'>] ="trms">poetry far beyond the bounds of ex="trms">="trms"nttrm="cluster,club">clusively muslim identity

sufism as an everyday mode of speaking of and speaking to the self (not as an esoteric practice, or as institutionally bounded)
="prgrph">-it gives you a ="trms">language to explore their ="trms">interiority
="prgrph">-(traditions of self-scrutiny and self-reflection,) a ="trms">poetry of self-knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>+ rebellion against ="trms">social convention ='lgc'>[='lgc'>+ frenzied violence (vahshat) ='lgc'>='lgc'>--> Majnun='lgc'>: an intellectual ="trms">articulation, ="trms">literary elaboration, and ="trms">social proliferation of the “mazhab of ="trms">love” a dominant strand of sufi theology, ethics, and political thought in the Balkans to Bengal complex='lgc'>]

earlier mode of understanding X as ir="trms">religious
discourses that recognize X as islamic


="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>*indic ="trms">nature of islam='strcls'>*
="prgrph">-islam is indexed within the lives of non-Muslim Indians through a form of str="trms"nttrm="danger,stranger">anger hospitality

many, besides muslims, have ongoing ="trms">relations to islamic sacred objects
="lsts lst1">•embrace of the divine
="lsts lst1">•efflorescence of ="trms">relations with nonhumans (snakes and cats)

(="ppl">Naveeda on) ="ppl">Anand's mournful tone ='lgc'>='lgc'>--> forces of restoration='lgc'> = forces of destruction

="large lg3" stl="font-size:111%"> importance of shadows for an understanding of sensory experience, ="trms">aesthetics, and divine order

(="ppl">Naveeda asks for an) alternative approach to the islamic tradition besides the ="trms">trope of light ='lgc'>--="ppl">Anand='lgc'>='lgc'>--> ="trms">imagining a lived islam from the perspective of shadows

shadows as the (="trms">relational and individual) self
='strcls'>*ruin='lgc'>: draw visitors by making itself the inner rendered as the outer ='lgc'>='lgc'>--> a ="trms">traversal of one's inner self, otherwise hidden to oneself


="large lg4" stl="font-size:111%">
perspective from the shadow ='lgc'>--allows='lgc'>='lgc'>--> to think about tradition paradoxically (about ='strcls'>*="trms">affective in="trms">heritances='strcls'>* in the constitution, trans="trms">mission, and transformations of the islamic tradition)

="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>****islam as identity ='lgc'>=/= islam as in="trms">heritance='strcls'>****
islam as in="trms">heritance ='lgc'>--Spadola='lgc'>='lgc'>--> like a river (='at'>#meander)

="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>*how older forms of knowing and being coexist and are constantly in conversation and contestation with more ="trms">modern form='strcls'>*

...to re="trms">imagine the very de="trms">finition and coherence of “discourse”

="large lg5" stl="font-size:134%"> ='strcls'>*(="ppl">Foucauldian) archaeological work='strcls'>*='lgc'>: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century ="trms">poetry

="trms">question of coherence='lgc'> = ="trms">question of finding a grammar

difficult intellectual commitment to both ="trms">contingency and coherence

(you can witnessed in ="nms">Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)

[...]