[...]nal ="trms">relations it is producing and the com="trms">posite ="trms">nature of the ="trms">simultaneously aural and visual medium of print
="prgrph">-growth of cartography parallels that of the coming of autobiography ='lgc'>='lgc'>--> mapping is ="trms">responsible for the consciousness that leads to the production of the ="trms">fashioned self
rise of='lgc'>:
="lsts lst1">•autobiography
="lsts lst1">•opera
="lsts lst1">•="trms">natural ="trms">history
="large lg2" stl="font-size:111%">
="ppl">Olearius multiplicity of roles
artist, geographer, ="trms">historian, tourist, merchant, diplomat,
="ppl">Olearius's production of self
mantle of artist is passed on to the ="trms">author, who asserts himself and his new status in pictorial form
='lgc'>[in the corner of the map of Flensborg from Newe Landsbeschreibung='lgc'>] a hat obscures the ="trms">specific character traits of the individual ='lgc'>[artist/cartographer='lgc'>], and the image opts instead to emphasize the professional activity of the geographer ='lgc'>[='lgc'>='lgc'>==> ='strcls'>*expert='lgc'>: a new subject ruled by laws of classification or ideology, an expert ="trms">cosmographer or topographer='lgc'>]
='lgc'>+ beautiful theories of a fire that burned in the human heart
he stick to his calculations despite the criticism he receives from colleagues and friends
="ppl">Olearius's ="trms">scientific reticence (kam-guyi کم گويى)
he quotes (without attribution) Athanasius Kircher='lgc'>: “some think that the earth, as well as the heavens have their intelligent angels or spirits which move inside them and thus bring the waters out of their depth” (Vision of Persia p.153)
therefore the waters were driven by a ="trms">natural power through the hidden veins of the earth and rose up into the mountains, just as in a human being the blood rises from the liver to the heart and moves upward to the head through the vena cava. ='lgc'>--='qstn'>?='lgc'>='lgc'>--> Harvey's discovery of the circulation of blood
...cartographic ="trms">literature both reflected and brought about changing perceptions of the ="trms">world
about Marco Polo
Gabriel='lgc'>: Marco Polo did not have the influence on geography that one might have expected ='lgc'>[...='lgc'>] he had no cor="trms">responding education, had been unable to make astronomical observation, and the results of these thrown-together maps was complete chaos ='lgc'>[!='lgc'>]
the shape-shifting Caspian sea
='strcls'>*** Tabula Asiae ='strcls'>***
="ppl">Olearius's ="trms">travel account also seeks to be encyclopedic
...describe and judges the deviations from the European norm
common
barbarous
destruction of the body itself
Munster's final judgment='lgc'>:
“='lgc'>[Perisans='lgc'>] do not speak much and are more apt to act than to speak. they like the uncleanness or lust of the body; they are ="trms">measured in their eating habits; they seldom keep to what they promise unless it is to their advantage” ='lgc'>='lgc'>--> a laconic (mojez موجز) group of people who are frugal (sarfeju صرفه جو) in their habits, rarely keep their word unless it is to their advantage and are also oversexed ='lgc'>='lgc'>==> they are indeed ="trms">different from the Europeans
discourse of analogy
cartographic evidence
a ="trms">book of others
the ways it ="trms">fashions received information
“Ortelius's innovation in the ="trms">science of cartography is that he attends less to the “big picture” of the ="trms">world than to putting together an illustrated summery of possibly in="trms">finite number of fragmentary parts (="ppl">Conley)
='lgc'>='lgc'>--> “segmentable” units of an in="trms">finite possibility of scale and focus (='at'>#Goolge maps)
='lgc'>[='lgc'>]
Blue Map of Persia
influence of Ptolemy on the early islamic cartographers, in the time of Ma'mun
='thdf'>the notion of the inhabitable ="trms">world being divided into seven horizontal bands called ‘climata’ or agalim/aghalim/ اقلیم(a geographical model derived probably from Persia)
='strcls'>*encircling ocean='strcls'>* surrounded the known ="trms">world, and that usually have south at the top, probably to emphasize the importance of Mecca
="trms">system of Climes
(="trms">book of) notification='lgc'>: tanbih تنبیه
="large lg14" stl="font-size:117%">
...pioneer on the road toward a (geographically) correct picture of Persia
_Persienbild_
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“drawn from life”
the imagery and allegorical figures found on the frontispiece are learned signifiers belonging to a visual ="trms">world that reflects and prefigures the ="trms">verbal description that forms the body of the work
="ppl">Olearius designs a brilliant visual program
visual table of contents
his nascent (dar tavalod درحال تولد) nationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list feelings
he ="trms">translates both='lgc'>:
="lsts lst1">•the ="trms">literature of the Persian ="trms">poet
="lsts lst1">•the visual ="trms">code of the land (he has visited)
traces of the ="trms">author within the map
signs of the hidden power ="trms">relation
depiction of the exotic “other” ='lgc'>='lgc'>--> re="trms">presented visually and typologically ="trms">categorized, be it within the map itself, or in the boundary areas, in the margins of the re="trms">presentational space='strcls'>**
='lgc'>--='qstn'>?='lgc'>='lgc'>--> Timuri jiz
patronage
naming
“es gab eine lustige perspective”
of note in this s="trms">cene ='lgc'>[shah Safi's banquet for the Hostein embassy='lgc'>] is the woman alongside the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right wall, who seems to be flirting coquettishly with a German looking in her direction, thus establishing a kind of contact between the two cultures
the monarch's true ="trms">nature is laid bare
“you see me from the outside, as a pleasant young man in years, but on the murderous ="trms">interior i am a tyrant.”
the s="trms">cene of Eastern opulence and decadence cor="trms">responds to a 17th century (or even 21st century) Westerner's conception of an Oriental court
oriental ="trms">stage
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صورت الأرض surate al-arz (face of earth)
اصطخری Istakhri, 10th century, ="trms">translated into German by Mordtmann
he met another celebrated ="trms">traveler, Ibn Haukul ابن حوقل
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="ppl">Verran='lgc'>: ='strcls'>*innovating to effect the discipline of deductive proof in ancient ="trms">Greek='strcls'>*
(i found out='lgc'>--="frds scrmbld">Pierre also noted='lgc'>--that in ='mywrk'>my work i tend to) inspire a baroque style of ="trms">="trms">empirical analysis
='lgc'>[='strcls'>*='lgc'>]baroque
='lgc'>='lgc'>--> now you see it, now you don't
='lgc'>='lgc'>--> (a th="trms"nttrm="already,spread">read of innovation in) mixing words and visuals
='lgc'>='lgc'>--> ="trms">wonder-filled ="trms">difference
='lgc'>='lgc'>--> sensibility concerned with collective way finding through complexity
='strcls'>*baroque sensibility='strcls'>* ="trms">loves unlikely juxta="trms">position
='strcls'>*baroque form lives with passionate intensity='strcls'>*
='strcls'>****forms of non-explanation ='lgc'>[='lgc'>=/= to reflect of ‘what is’ from a ="trms"nttrm="metaph,metamorph,metabol,metal">meta ="trms">position='strcls'>****='lgc'>]='lgc'>:
="lsts lst1">•juxta="trms">position
="lsts lst1">•="trms">stories
="lsts lst1">•framing
="lsts lst1">•reframing
="lsts lst1">•="trms">folds ='lgc'>='lgc'>--> working within the ‘="trms">folds’
="lsts lst1">•working on the ="trms"nttrm="knowledge,Knowledge">edge
="prgrph">-
='lgc'>='lgc'>--> ='strcls'>*pushing and pulling at the ="trms">interfaces we feel ourselves enmeshed in='strcls'>* ='lgc'>[='lgc'><='lgc'>-- that is exactly the description of what i do. ='at'>#amazon project='lgc'>]
to recognize ="trms">stories of entrepreneurship as ="trms">stories of working ="trms">relations between people, ="trms">technology, and ="trms">nature
='at'>@="frds scrmbld">Setareh
acknowl="trms"nttrm="knowledge,Knowledge">edge our “understanding of”(s)
(taking diagrams as involved only in) ="trms">epistemic practices linking the mess of the actual and ='thdf'>the ideal of the future ='lgc'>=/= (account of diagrams that focuses on their unique) contribution in ="trms">rhetoric ='lgc'>='lgc'>--> ='strcls'>*collective way-finding='strcls'>* (that ='at'>#="ppl">Olearius works agains for ="nms">iranians and german, and ="ppl">Sa'di's version)
='lgc'>[diagrams:='lgc'>]
="lsts lst1">•(graphs, images, visuals that fill the) two-dimensional physical spaces
="lsts lst1">•screened images that cover the surfaces of a ='strcls'>*tapestry='strcls'>*
="lsts lst1">•visuals performing in a graphic register in ='strcls'>*tension='strcls'>* with ="trms">linguistic registers (="ppl">Verran) ='lgc'>='lgc'>--> ="trms">figurations designed to work with text ='lgc'>='lgc'>--> open up a space for ="trms">imagining their capacities as ='strcls'>*="trms">agential devices='strcls'>* ='lgc'>='lgc'>--> (how) diagrams ="trms">intervene in the organization and governance of institutions ='lgc'>='lgc'>--> ='strcls'>*diagrams as objects of governance and organization='strcls'>* embeding working ="trms">imaginaries (such as in the imperial enterprise of the Duke Frederick that ="ppl">Olearius worked for) ='lgc'>--and='lgc'>='lgc'>--> diagramatic devices of ="trms">techno="trms">science ='lgc'>='lgc'>==> enforcing ='strcls'>*non-equivocation='strcls'>* and ='strcls'>*non-contra="trms">diction='strcls'>* ='lgc'>: the standard ="trms">rhetoric of Western ="trms">scientific thought and argument - - ='lgc'>='lgc'>--> ='strcls'>***devices enacting norm='strcls'>***
='lgc'>[='strcls'>*='lgc'>]diagrams='lgc'>: a juncture='lgc'>: text-graphic / graphic-text as an ephemeral clot لخته of ="trms">material ="trms">semiotic resources where words are embedded in graphics as much as graphics are buried in words
...not collaborate enough to benefit from each other's insights
='lgc'>[re="trms">presenting passage of a domain of innovation from ="trms">past to future='lgc'>]
is there a way re="trms">presenting the many ="trms">differences at play='qstn'>? are there other ways apart from one arrow pointing towards one futre='qstn'>? the answer was swift='lgc'>: “no, that would not be wise. we need to de="trms">monstrate that we stand united ='lgc'>[as an industry, nation, family,,,='lgc'>]” ='lgc'>='lgc'>--> it was ="trms">mutually and tacitly agreed that this is how innovation happens ='lgc'>: man-made devices ride into the future on arrows of progressive tinkering with heterogeneous things
(="ppl">Verran ="trms"nttrm="already,spread">reading/naming of) normative iconography of ="trms">technological innovation
assumptions of ="trms">technological innovation='lgc'>:
="lsts lst1">•physics as fundamental knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'>='lgc'>--> the ="trms">translation of kinetic energy to electrical energy and the variables that influence the efficiency of that ="trms">translation) ='lgc'>[='lgc'>--(this is)='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge relating to environmental and ="trms">social contextualization of the ="trms">techniques described by physics ='lgc'>='lgc'>==> constitution of environmental robustness ='lgc'>==achieving='lgc'>='lgc'>==> ="trms">social acceptability='lgc'>] ='lgc'>='lgc'>--> the ="trms">rhetoric of a diagram embeding that assumption='lgc'>:
="lsts lst2">◦‘additive’ ='lgc'>: that knowl="trms"nttrm="knowledge,Knowledge">edge becomes relevant at ‘later’ ="trms">stages in the life of the model asserted by the diagram. the purview of the ‘additive’ diagram ='lgc'>: negotiation and strategy reside in the realm of subjectivity, therefore cannot be re="trms">presented ='lgc'>}='lgc'>='lgc'>==> subjects, those who do the organizing and the gi="trms">verbing, do not belonge to the ‘core’ that the diagram claims to re="trms">present ='lgc'>: ='lgc'>[subject='lgc'>]='lgc'>--='lgc'>[emptiness='lgc'>]='lgc'>--='lgc'>[dieagram='lgc'>]
='lgc'>='lgc'>--> rendering innovation as a ‘general event’ of an ‘un="trms">specifiable future’ that is progressed towards ='lgc'>+ idealizing sites ='lgc'>[= times and places (of these affairs)='lgc'>] ='lgc'>[not allowing the ="trms">questioning of these sites as ="trms">obligatory passage points (for innovation)='lgc'>]
='lgc'>='lgc'>--> claiming for itself a capacity to rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listically map a stable ="trms">system
(diagram of ="trms">technological innovation='lgc'>: a cartography of stable entities and stable ="trms">relations) ='lgc'>=/= a complex and emergent ="trms">system embedding ambiguity and contra="trms">diction
='lgc'>='lgc'>--> promoting an organizational regime that proceeds by conforming to standards of non-contra="trms">diction and non-equivocation in its ="trms">rhetoric ='lgc'>=/= baroque baldachin (arshe عرشه) (with other than re="trms">presentation capacities) explicitly recognizing complexity, openness, and emergence ='lgc'>--offering='lgc'>='lgc'>--> ='lgc'>[enabling graphics to offer='lgc'>] pilotage خلبانى
='strcls'>***every tool should pose not only ="trms">technically complicated ="trms">questions rather fundamental ones='strcls'>***
branched tree diagram='lgc'>: saying that knowl="trms"nttrm="knowledge,Knowledge">edge of the ‘branches’ in="trms"nttrm="cluster,club">cludes a conception of the truck, sug="trms">gesting='lgc'>: to understand is to understand how the truck generates the branches, and that is what is learnt and transmitted by specia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists (="ppl">="ppl">Stengers, ='at'>@="frds scrmbld">Eszter)
="ppl">Verran > ="ppl">="ppl">Stengers working on the “gods and demons that populate physics”
='lgc'>[...='lgc'>] rejection and enclosure within the domain of ‘non="trms">scientific’ or ‘simply subjective’ (of anything that cannot be reduced to the canon of the ‘simple’ model)
='lgc'>[="ppl">="ppl">Stengers='lgc'>]
(="ppl">Verran on) the capacities of numbers to ="trms">interpellate (رسما سوال کردن، استيضاح کردن) their users
diptych قاب دو لوحى
model of meaning-making that diagrams initiate (spatially ='lgc'>+ ="trms">linguistically)
="trms">articulated sets of ="trms">relations
="large lg6" stl="font-size:123%">
a particularly efficacious form of certainty-generating ="trms">rhetoric by ancient ="trms">Greek mathematicians (appropriated by thier politicians), ="trms">according to Netz='lgc'>: meaning-making in ="trms">geometry proceeds in a particular way, a way that generates deductive proof ='lgc'>='lgc'>--> (Netz's notion of) oral performance o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of meaning-making with diagrammatic device ='lgc'>=/= (="ppl">Verran's) graphics embedded within flows of words ='lgc'>='lgc'>--> ="trms">relations graphically plotted frame the ="trms">relations plotted in flows of words (and reversed)='lgc'>: diagrams labile ناپايدار in their forms of participation in collectives='strcls'>***
='lgc'>{='mywrk'>my research on pre="trms">modern ="trms">systematic investigation of strange singularities of the labile ="trms">phenomena ='lgc'>[lability='lgc'>: ="trms">liable to err and fall, slip, glide, flow='lgc'>] in the middle ages ='lgc'>--helps='lgc'>='lgc'>--> how in the absence of ="trms">authoritative ='strcls'>*source of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>* in artistic research environments such as ="nms">apass, ='strcls'>*="trms">styles of knowing='strcls'>* ="trms">mime and ="trms">intertwine in ="trms">poetics, practice, and politics='lgc'>}
speaking from diagram (offering possibilities of pilotage of the emergent ="trms">relations) ='lgc'>=/= speaking to diagram (a form of ="trms">presentation, a proposed ‘found’ ="trms">past in an idealized future, proposing as a rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic map of a given)
='at'>@="frds scrmbld">Eszter='lgc'>: the ="trms">question of recognizing the complexity of manipulating sets of ="trms">relations expressed graphically ='lgc'>='lgc'>--> developing (in my self) a contrast which offers possibilities for ="trms">rhetorically distinguishing between ‘speaking from’ and ‘speaking to’ ='lgc'>='lgc'>==> shifts that can effect moves in collective meaning-making
wordy texts
(="ppl">="ppl">Star Trek's) displaying “our” ="trms">modern commonplaces out of the place they are coming from ='lgc'>='lgc'>--> makes me vomit
="prgrph">-in US sci-fi TV series we face that we are still ="ppl">Aristotlian, in our regulation of speech, we live under the regime of non-contra="trms">diction and of non-equivocation (tie up our public life in it) (='lgc'>='lgc'>--> when i say this is not my ="trms">story, i am talking about another tradition of speech regulation)
proto-Baroque theater
='strcls'>*ambiguous monarchy='strcls'>*
absolutism has never been a feature of ="nms">Iran monarchies
(who='qstn'>?) put an end to the complex, emergent baroque polity
a baroque sensibility was no longer salient in the Danish monarchical context and the baldachin became war booty ='lgc'>='lgc'>--> that is how Adventure Time's sensibility is now
='lgc'>[="ppl">Verran ='and'>& Winthereik briliant thinking and ="trms">literature:='lgc'>] “baldachin was designed to perform within the tense shifting landscape of partnerships as="trms">sociated with an aristocracy vigorously reorganizing itself as it emerged out of the crisis of the late medieval.”
there was a shift from ‘vertical to horizontal ="trms">social ="trms">integration’ (="frds scrmbld"nttrm="Christianson">Christianson) with a better-off peasantry and a surge in the ="trms"nttrm="disturban">urban middle classes, and secular magnate families (n="nms">ajibzade نجيب زاده)
the baldachin was a device that performed in a force field='lgc'>--a wary but indomitable alliance of crown and noble magnates ='lgc'>='lgc'>--> baldachin as a diagram in as="trms">sociation with texts, the speech, and bodily ="trms">gesture of court events
diagram='lgc'>: ambiguously and ambivalently ‘spoken from’ (='lgc'>='lgc'>--> proposing how a just ="trms">society might be achieved) and ‘spoken to’ (='lgc'>='lgc'>--> a vivid vision of a just polity)
a ="trms">figuration that equivocates over what a just ="trms">society is
baroque diagram's felicity and ability to assist ='strcls'>**collective passage through complexity='strcls'>**
tapestry (فرش / منقوش ='lgc'>='lgc'>--> is concerned with collective way-finding ='lgc'>~ pilotage) and diagram ='lgc'>}='lgc'>='lgc'>--> has to do with the collective
baldachin and the (innovation) model as ="trms">material ="trms">semiotic devices that ="trms">intervene in the ‘happening of the real’ (="trms"nttrm="failure,blur,plur,lurk,tallur,slur">Lury ='and'>& Wakeford, Winthereik ='and'>& ="ppl">Verran)
="prgrph">-they press upon others their ="trms">presence as ='strcls'>*participating entities='strcls'>* and offer ='strcls'>*pilotage='strcls'>*
the model perfroms by eschewing اجتناب contra="trms">diction and equivocation ='lgc'>=/= the baldachin (my graphs, atlases) elaborately figures both equivocation and contra="trms">diction ='lgc'>='lgc'>--> ='strcls'>*it equivocates about contra="trms">diction='strcls'>*
='lgc'>[equivocate='lgc'>: in Medieval Latin perfect passive participle of aequivocō “I am called by the same name”, doubtful signification='lgc'>]
="ppl">Verran (in baroque form juxtaposing an engineering object with an art object) identifies diagrams as capable of effecting ='strcls'>*dual ="trms">rhetorical shifts='strcls'>*, effect possibilities of moving between speaking from and speaking to ='lgc'>='lgc'>--> open up possibilities for equivocatign our contra="trms">dictions ='lgc'>+ (re="trms">presenting =) ='strcls'>*equivocating over what exactly is re="trms">presented='strcls'>*='lgc'>[='lgc'><='lgc'>-- in ="nms">apass this is what i always do, in a way my project='lgc'>]
(='at'>@="nms">apass, attending to iconography opens up a space for asking='lgc'>:)
='strcls'>****what are doing here together='qstn'>?
='strcls'>****what kind of pilotage does this diagram offer and to whom='qstn'>?
(a way of abandoning ='thdf'>the idea that these objects are essentially ="trms">different) ='lgc'>='lgc'>--> attending an object as='lgc'>:
="lsts lst1">•="trms">story
="lsts lst1">•diagram
="lsts lst1">•
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="trms">intermingling the sexuality and ="trms">materiality of bodies with the transcendental concepts and ="trms">questions of spirituality and ="trms">religion
to re-insert the body back into ="trms">religious imagery
queer ="trms">religious imagery
culture-jam
weaving their desire and bodies back into an ex="trms">="trms"nttrm="cluster,club">clusionary ="trms">narrative
(un)critical faith
sexuality, gender, and bodily regulation in ...
deep inextricability of ="trms">religious and secular discourses in constructing the body, as well as the ways in which such discourses alone can never tell the complete ="trms">story of gendered and sexual bodies and practices (Wetzel)
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="ppl">Saadia ="ppl">="ppl">Toor
() within the neo-Orienta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list discourse ='lgc'>[='lgc'>='lgc'>~= liberal ="trms">modernity as ="trms">embodied by ‘the West’ and Barbarism as connoted by Islam='lgc'>] ‘the Muslim’ enemy is today configured as both misogynyst and homophobic (with an essentialized Islam comfortably ="trms">posited as the roots of illiberalism='lgc'>[= ="trms">presented as the mark and the evidence of Islam's radical alterity from Western civilization='lgc'>])='lgc'>='lgc'>==> “civilizing ="trms">missions” ='lgc'>[such as my orientation course (as an ideological cover) in Germany='lgc'>] ='lgc'>+ ='lgc'>[="frds scrmbld">Hoda's bottom-lined subjugated self puts her on such “="trms">mission” (‘to rescue women’ and) ends any discussion with her (about women, or Islam)='lgc'>] ='lgc'>}='lgc'>='lgc'>==> essentialized and monolithic (and flattened) ‘Islam’ emptied of ="trms">history, diversity, complexity, and dissent نفاق ='lgc'>-- devoid of any ="trms">internal complexity and in fact incapable of effecting change from within
='lgc'>[='lgc'>='lgc'>--> critical use of ='at'>#islamicated instead of “islamic"='lgc'>]
organic intellectuals (of the empire)
(authentic) native informants
brave and courageous ‘victims’ of Islam
="lsts lst1">•Rushdie one of the stron="trms">gest voices within the clash of civilizations framework, in popular support for the Global War on Terror
="lsts lst1">•Manji's narrow polemic and cultivating a persona (of young smart queer woman) ='lgc'>='lgc'>==> new Orientalism
="lsts lst1">•Hirsi ="frds scrmbld"nttrm="Alice,Shariati">Ali an authentic ‘victim’ (“I used to be a Muslim; I know what I am talking about” -saying things that liberal ‘politically correct’ discourse will not allow Whites/non-Muslims/Westerners to say)
='lgc'>}='lgc'>='lgc'>--> ideology of Empire ='lgc'>='lgc'>--> ='lgc'>[a neo-colonial project:='lgc'>] discursive construction of an essentialized Islam
a range of “misogynist cultural” practices='lgc'>:
="lsts lst1">•FGM (female genital mutilation)
="lsts lst1">•honor killings
="lsts lst1">•the ‘cult of virginity’
='lgc'>='lgc'>--> they all predate islam and are common to Animists and ="frds scrmbld"nttrm="Christianson">Christians of the sub-Saharan region as well as Ethiopian Jews
liberal ="trms">rhetoric of saving Muslim women
when some illustratives are pitched as a sensitive ="trms">response to racist Islamophobia, but taking part in the mainstream discourse on Islam and homosexuality
‘Islamic-ness’ of the subject-="trms">matter
(the strange idea) that all Muslim countries are Islamic
part ="trms">fiction, part ideological label, part minimal designation of a ="trms">religion called islam (or “west”)
="prgrph">-How really useful is “Islam” as a concept for understanding Morocco and Saudi ="ppl">Arabia and Syria and Indonesia (or ="nms">Iran)='qstn'>? ='lgc'>[Said asks='lgc'>]
return them to the ‘chardivari’
(="ppl">="ppl">Toor's notion of) ‘patriarchal opportunism’ ='lgc'>: “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”
="ppl">="ppl">Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems='lgc'>:
="lsts lst1">•(an ordinary ="trms">story) runaway marriage ='lgc'>--to='lgc'>='lgc'>--> a battle for the consolidation of class and patriarchal power played on a national ="trms">stage; a case (of Saima) abounding in the established and familiar postcolonial binaries of East/West, tradition/="trms">modernity, public/private, sacred/profane
='strcls'>*class struggle is itself always al="trms"nttrm="already,spread">ready a gendered process, both discursively and ="trms">materially='strcls'>*
clash between ="trms">different and competing patriarchies or patriarchal arrangements ='lgc'>='lgc'>--> the status of women within kin-="trms">networks ='lgc'>='lgc'>--> the role of marriage in consolidating class power ='lgc'>==hence='lgc'>='lgc'>==> the ="trms">rhetoric of marriage as something too important to be left to the men and women concerned (in Pakistan='lgc'>: ‘marriages='lgc'> = cementing ="trms">relations between men’) ='lgc'>='lgc'>--> “controlling female sexuality across class lines” ='lgc'>[='lgc'>='lgc'>--> a very ="trms">specific ="trms">anxiety over female (sexual) ="trms">agency='strcls'>* ='lgc'>+ complexities of patriarchy within Pakistani ="trms">society='lgc'>] ='lgc'>}='lgc'>='lgc'>--> “Among other things, they de="trms">monstrate that ‘Islam'='lgc'>--whether as a basis for individual/national identity, as a ="trms">religious and cultural ="trms">system, or as a set of injunctions en="trms">coded in theological and juridical textual sources='lgc'>--is always/al="trms"nttrm="already,spread">ready an ="trms">internally contested discourse rather than a monolithic and ="trms">internally coherent thing.”
(='lgc'>='lgc'>--> understanding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal ="trms">codes of India, Pakistan, and Bangladesh);
="lsts lst1">•zina (zena, illicit sex, adultery, premarital sex) ='lgc'>='lgc'>--> far from being an expression of ="trms">religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women ='lgc'>+ the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights that the moral ="trms">authority of Islam grants the women against their families ='lgc'>}='lgc'>=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (='lgc'>~ everything to do with Muslims is explained by ‘Islam’) ='lgc'>=/= ="ppl">Khan's research on incarcerated women leads her to con="trms"nttrm="cluster,club">clude that poverty is an important ="trms">causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the ="trms">World Bank and IMF from the 1980s on) ='lgc'>='lgc'>--> larger global political and economic processes
="lsts lst1">•a transgender couple charged with perjury under the Pakistan Penal ="trms">Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the ="trms">presence of the figure of Hermaphrodite in Ancient Greece to Islam ='lgc'>+ discussed with ="trms">sympathy by mainstream media ='lgc'>+ well-organized and politically savvy hijra ="trms">community in Pakista
='lgc'>}='lgc'>='lgc'>--> ='at'>@="frds scrmbld">Hoda, since she is ="trms">interested in women's status under purportedly Islamic regimes
='lgc'>}='lgc'>='lgc'>==> Islam is not the overarching motor within purportedly Muslim ="trms">societies that mainstream discourse would have us believe
(Rastegar > ="ppl">="ppl">Toor='lgc'>:) “it is typical of much human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights discourse in the Third ="trms">World to focus on ='lgc'>[...='lgc'>] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring ="trms">socioeconomic concern.” ='at'>@="frds scrmbld">Hoda
="ppl">="ppl">Toor's two distinctions ='lgc'>[='lgc'>=/= collapsing all forms of ‘Islamization’ resulting in a ="trms">serious misunderstanding of the ="trms">social processes at work='lgc'>]='lgc'>:
="lsts lst1">•‘Islamization from below’ ='lgc'>: rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
="lsts lst1">•‘Islamization from above’ ='lgc'>: the ways in which structures of power—from families to states—deploy ‘Islam’ in order to control women (and men)
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(="ppl">="ppl">Toor='lgc'>:) Shah's cogent critique of the fetishization of the ‘="trms">community’ in ethnographic ="trms">literature
a ="trms">society defined by ‘a ="trms">history of’
="lsts lst1">•="trms">dictatorial regimes (with support of the U.S.)
="lsts lst1">•(under siege from joint pressures of) a corrupt ruling class
="lsts lst1">•a heavy debt burden
="lsts lst1">•predatory and conspicuous ="trms">consumption
="lsts lst1">•ongoing (neo)colonial ="trms">intervention
='lgc'>='lgc'>==> cultural identity becomes a contentious issue ='and'>& women's bodies become sites (for these cultural politics and the class struggles they ="trms">embody)
='lgc'>='lgc'>='lgc'>~=> regulation of women sexuality ='lgc'>: the key hegemonic move through which consent across ="trms">social classes can be secured='strcls'>**
the increasing ="trms">interconnectedness of ="trms">different parts of the ="trms">world at economic, political, and cultural levels (= globalization) ='lgc'>='lgc'>==> intensification in the dynamics of ="trms">social change ='lgc'>='lgc'>==> ="trms">anxiety ='lgc'>='lgc'>==> (greater) regulation of women (in kin-="trms">networks as a ="trms">response to political, ="trms">social and cultural ="trms">anxieties under globalization)
='lgc'>[This was just as true of Europe during the period of capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">modernization in the 18th and 19th centuries, and of colonized and decolonizing ="trms">societies in the mid-20th century ='lgc'>=/= Islamic exceptionalism='lgc'> = a form of Orientalism operative today ='lgc'>: an ex="trms">="trms"nttrm="cluster,club">clusive focus on ‘Islam'='lgc'>]
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haq bakhshwana (in rural Punjab)='lgc'>: the daughter of a propertied family is ‘married’ to the Qur'an, or, in some cases, to a tree—so as to prevent her share of the family property transferring to her husband's family ='lgc'>='lgc'>--> women are both the property of their kin (="trms">symbolically and sometimes ="trms">literally) while having ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights to property themselves
="ppl">="ppl">Toor sug="trms">gesting in her analysis a healthy dose of skepticism towards projects that ="trms">present the ‘Muslim ="trms">world’ ='lgc'>--and asking how (in a ="ppl">Foucauldian sense) is ‘Islam'='lgc'>[='lgc'>~ ='thdf'>the idea that something stable and immutable called ‘Islam’ exists anywhere='lgc'>] being deployed, by whom, and for what purpose='qstn'>? “Is it being used as an ideological tool, does it serve as a spiritual haven, or is it invoked as an identitarian ="trms">response to the ravages of a globalized ="trms">world='qstn'>?” (="ppl">="ppl">Toor)
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(unpack we must)
='strcls'>***to unpack ="trms">different islams (for ="trms">different actors who deploy it)
‘islam’ certainly c[...]