[...]xpress ='strcls'>*fragments of myth='strcls'>* ='lgc'>='lgc'>--> ='strcls'>***non="trms">agentive invocation of politics='strcls'>*** ='at'>@="frds scrmbld">Hoda (="ppl">Veena example='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right after Sultanpuri carnage, women were sitting in front of their burnt houses in a ="trms">position of stillness letting their body grow dirty, sorrowfully ="trms">embodying pollution and dirt, like Draupadi in Mahabharata proclaiming her violation through public expression of her pollution. but the women did not device a strategy to carry a tactic of everyday life into the realm of the political. it was as if the ="trms">past has turned this face towards them='lgc'>--not that they had ="trms">translated this ="trms">past ="trms">story into a ="trms">present tactic of resistance ='lgc'>='lgc'>--> living fragments of a myth)

more like a conceptual signpost ='lgc'>=/= extended argument


two sig="trms">nature issues of politics='lgc'>:
="lsts lst1">•sovereignty ='lgc'>='lgc'>--> the state
="lsts lst1">•as="trms">sociational life ='lgc'>='lgc'>--> the ="trms">social contract

="large lg2" stl="font-size:110%"> ='lgc'>[the state is ="trms">supposed to be a proxy for people to appropriate power (of death='qstn'>?!), rather than laying absolute claim over it='lgc'>]
="prgrph">-how such claim is contested or re="trms">formulated in ="nms">iran='qstn'>?

the figure of the abducted and rescued woman ='lgc'>='lgc'>--> sign of ="trms">authority ='lgc'>='lgc'>--> sign of state

having a politics ='lgc'>=/=='qstn'>? do politics ='lgc'>~ political act
='strcls'>*agonistic impulse of politics='strcls'>* (often, if not prophetic, a heroic mode of action in terms of escaping the ordinary rather than descend into it ='lgc'>[='lgc'>='lgc'>--> ="ppl">Marx='lgc'>]. such as='lgc'>: Antigone's ="trms">spectacular defiant voice celebrated in philosophical and political thought, stable locus of redemption. usually a rebellion in some ="trms">sort, craving a ="trms">socially progressive agonistics ='lgc'>='lgc'>--> French Revolution)
='lgc'>--or='lgc'>='lgc'>--> (='lgc'>=/= possibility of an ethnographic) ="trms">integrity='lgc'>: ='strcls'>*attempt to attain a proximity to the vagaries of life='strcls'>* ='lgc'>='lgc'>~='lgc'>~> ordinary works of repair in a life, such as 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'>='lgc'>==> repartitioning of ="trms">categories ='lgc'>='lgc'>==> rearrangement of hierarchies ='lgc'>='lgc'>==> opposing and heretical sects and ="trms">religions

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

(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

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

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

chance event ='lgc'>='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)


="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

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="large lg14" stl="font-size:132%">
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

importance of shadows for an understanding of sensory experience, ="trms">aesthetics, and divine order

="large lg14" stl="font-size:122%"> (="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



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 lg1" stl="font-size:142%"> ='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)

='lgc'>[our challenge:='lgc'>] ='strcls'>*to make ourselves ="trms">literate='strcls'>* able to ="trms"nttrm="already,spread">read what is currently illegible to us



="ppl">Kant's notion of hospitality='lgc'> = ="trms">translation of the sanskrit upanishads into persian by the mughal prince and philosopher Dara Shukoh (1615-1659)
='lgc'>--Ganeri='lgc'>='lgc'>--> hospitality towards texts and ideas='qstn'>?

='strcls'>*for an intellectual tradition to have the ability to show hospitality to an intellectual str="trms"nttrm="danger,stranger">anger='strcls'>*

="prgrph">-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement='qstn'>?
="prgrph">-how arabic intellectual ="trms">world showed profound hospitality to ="ppl">Freudian thought
="prgrph">-how ="nms">iranians showed profound hospitality to western philosophies ='lgc'>--witness='lgc'>='lgc'>--> self-confident and enriching ethical encounter with a foreign ="trms">system of knowl="trms"nttrm="knowledge,Knowledge">edge

گورکانی pre-colonial mughal empire, in="trms">heritor of long and unbroken traditions of islamic and indic thought, (from a place of power, privilege, ="trms">integration) welcomed the upanishads into dialogue with the conceptual ="trms">world of ="nms">tasavof

economic, military, and discursive powers of European imperialism ='lgc'>='lgc'>==> ="trms">epistemological and ="trms">ontological havoc they wreak on muslim forms of life

="lsts lst1">•to move back and forth between al-Ghazali (1058-1111) and ="ppl">Freud (1856-1939) ='lgc'><='lgc'>-- without any sense of swimming against the ='strcls'>*gushing streams of empty homogeneous time='strcls'>*
="lsts lst1">•bringing the upanishads, from several hundred years BCE, into conversation with the Quran ='lgc'><='lgc'>-- unconstrained by the ='strcls'>*teleology of linear ="trms">historical time='strcls'>*
='lgc'>='lgc'>--> (my ="trms">lecture-performances='lgc'>: being) inhabited a ="trms">world of multiple temporalities ='lgc'>{='lgc'>=/= teleology ='lgc'>='lgc'>==> linear time of progress, moving ever forward='lgc'>--teleology of time is central to ="trms">modernity ='and'>& ="trms">question of the self='lgc'>}

many post-colonial projects shares that sense of a break from the ="trms">past, which must now be recovered ='lgc'>--='not'>✕='lgc'>='lgc'>--> sense of rupture and alienation was not (and is not) the only way in which the colonized ="trms">responded to the colonizer

Shakry ='lgc'>='lgc'>--> ='strcls'>*plenitude of time and the persistence of traditions='strcls'>* ='lgc'>+ productive conceptual dialogue (='lgc'>='lgc'>~= ="nms">ajayeb studies)
="lsts lst1">•to engage with the ethico-philosophical ="trms">questions

intellectual and ="trms">religious elite across the colonial Middle East and South Asia lived within a plenitude of time in which ="ppl">Freud and ="ppl">Ibn ="ppl">Arabi, separated by centuries, could productively speak to each other unconstrained by the borders of “tradition” and “="trms">modernity,” “="trms">religious” and “secular”
(Shakry > ="ppl">Anand)

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

(Mufti > Weber='lgc'>:) inescapability of calculation and ="trms">instrumental rationality in a capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">society ='lgc'>='lgc'>==> fundamental transformation of ="trms">religious belief and practice in the ="trms">transition to the ="trms">modern ="trms">social order
="lsts lst1">•“steel-hard shell” (stahlhartes Gehäuse), “iron cage” ='lgc'>--provides='lgc'>='lgc'>--> range of possibilities for ="trms">social action and ="trms">social ="trms">imagination

='strcls'>***="trms">modern intellectua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list form of romantic irrationalism='strcls'>*** ='lgc'>[in contemporary art within Europe ='lgc'>='lgc'>--> ='at'>#="trms">fables of='lgc'>: novelty, innovation, departure='lgc'>]
redemption from the rationalism and intellectualism of ="trms">science ='lgc'>='lgc'>--> craving spheres of the irrational (spheres that intellectualism has not yet touched) are now raised into consciousness and put under its lens
='lgc'>}= a ="trms">method of emancipation from intellectualism

intensive ="trms">social transformation in the postcolonial ="trms">world
conditions of neoliberal global capitalism

='lgc'>[we have to see='lgc'>] disenchantment, necessarily open-ended and incomplete ='lgc'>=/= self-consciously ="trms">formulated projects of re-enchantment

='lgc'>[i have to be carefull with my='lgc'>] allusive evocation of the passing of secularity into obsolescence

='mywrk'>my work with computre programming and ="trms">database ='lgc'>='lgc'>--> practices of calculability='lgc'>: a hallmark of the secularization thesis

subtraction ="trms">stories='lgc'>: accounts of the emergence of ="trms">modernity-secularity as merely the falling away of extraneous elements (leaving a core of foundational human experience and its self-understanding)

(Mufti > Asad ='lgc'>--clarifying='lgc'>='lgc'>--> the ways in which) ='strcls'>***the very ="trms">category of ="trms">religious experience as a distinct and delimited domain of ="trms">social and cultural life emerges out of ="trms">transitions to ="trms">modernity='strcls'>***

islamism='lgc'>: a return of islam, either uncontaminated by, or having shaken itself free of, the liberal thought and practice of the ="trms">modern west

jargon of authenticity='lgc'>: (a form of thinking, to understand crisis in terms of) loss and attempted recuperation of ="trms">past ="trms">social and cultural forms

emergent postsecular common sense ='lgc'>='lgc'>==>='lgc'>{islamist practices='lgc'> = an expression of ="trms">religious consciousness ='lgc'>=/= the inroads of secularism ='lgc'>='lgc'>~= Western imperialism='lgc'>}

(='qstn'>?what is made to disappear from view altogether in) conceptualizing the ="trms">interaction of secular and ="trms">religious ="trms">imaginations and spaces in ="trms">modern Muslim ="trms">societies

='lgc'>[='strcls'>*='lgc'>]enlightenment='lgc'>: an encompassing logic of bourgeois ="trms">modernity, within and against which ="trms">different ="trms">social groups struggle in widely ="trms">different ways (it is not something to be selected or rejected at the great salad bar of ="trms">modern life)

='strcls'>*dialectical perception='strcls'>* ='lgc'>='lgc'>--> reviva="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list claims (of whatever) are products of the very cultural logics they disavow and disown
='lgc'>==Mufti='lgc'>='lgc'>==> ='strcls'>*islamist thought and practice cannot sustain their claim to be uncontaminated by the ="trms">modern imperial process='strcls'>*


="large lg6" stl="font-size:135%"> precolonial ="trms">poetic traditions in the persianate sphere (influenced by persian)

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

="trms">systematic observation of the moon and its light ='lgc'>==drive='lgc'>='lgc'>==> development of ="trms">science
studying soft moonlight ='lgc'>=/= short-lived and blinding sensation of a flash of lightning

moon='lgc'>:
boundary of the terrestrial domain
bediator between this ="trms">world and the next

moonlight ='lgc'>='lgc'>==>
="lsts lst1">•reflections about the ="trms">interstellar order of space
="lsts lst1">•boundaries of terrestrial captivity زندان تن
="lsts lst1">•='strcls'>*semi-clear b="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurred shadows that sug="trms">gest a strange and nonhuman ="trms">world='strcls'>*


="large lg10" stl="font-size:108%"> moon changes constantly ='lgc'>='lgc'>--> mood changes to the moon ='lgc'>[luna in Latin ='lgc'>='lgc'>--> laune in german='lgc'>: launisch moody='lgc'> = to be ruled by changeable moods, lunatism='lgc'> = a form of sleep-walking by moonlight or possessed by demon='lgc'>]

reddish
orange
gold
yellow
white


the moon changes its course frequently because it is not able to master the cold

when moon light...
upon moon lands...


="large lg3" stl="font-size:112%"> out of reach moon was an object of pure observation ='lgc'>=/= ="ppl">Moghana’s moon

scorching missiles of Helios
al="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurement
cheerfulness
harmlessness


="ppl">="ppl">Lucretius on the ="trms">nature of things
look upward yonder at the b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right clear sky
and what it holds
the moon, the radiance of the splendour-sun

="large lg4" stl="font-size:112%"> moon-dwellers

icaromenippus Lucian’s satire about t[...]