[...]

="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'>]


="large lg2" stl="font-size:110%"> (="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

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

="large lg1" stl="font-size:118%"> ='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

="large lg10" stl="font-size:114%">
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'>**

="large lg6" stl="font-size:132%">
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

="large lg6" stl="font-size:132%">
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)

(="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'>]


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)


(unpack we must)

='strcls'>***to unpack ="trms">different islams (for ="trms">different actors who deploy it)
‘islam’ certainly cannot be unproblematically deployed as the explanatory ‘variable’

="ppl">="ppl">Toor in her example cases showing that the ‘islam connection,’ when it is there, is varied, complex, and sometimes contradictory (='lgc'>=/= mainstream discourse on Islam)

(i want ="frds scrmbld">Hoda to make her ="trms">categorical labor harder, i want her to make ="trms">historically and ="trms">socially contextual analysis, not just take shortcuts towards ="trms">generalization predetermined by a ="trms">priori ="trms">categories (of ="nms">Iran, Islam, women), rather to begin with the ="trms">="trms">empirical reality)

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a new legible object of analysis (in ="trms">writing culture)='lgc'>: qualities, ="trms">trajectories, ="trms">aesthetics ='lgc'>='lgc'>==> ="trms">writing became tactile and com="trms">positional, an attunement, a ="trms">response, “a vigilant protection of a ="trms">worlding” (="ppl">="ppl">Stewart)
='strcls'>*="trms">writing='lgc'> = a way of thinking='strcls'>*

='lgc'>[='strcls'>*='lgc'>]precarity='lgc'>: register of the singularity of emergent ="trms">phenomena, the way that they accrete, accrue and wear out
(='lgc'>=/= recognizing self-identical objects, ="trms"nttrm="metaph,metamorph,metabol,metal">metaculturally marked)

forms of perceiving (seeing, thinking) are themselves emergent

a ="trms">writing that hones attention to the way that a thing (like precarity, etc.) starts to take form as='lgc'>:
="lsts lst1">•a com="trms">position
="lsts lst1">•a recognition
="lsts lst1">•a sensibility
="lsts lst1">•some collection of='lgc'>:
="lsts lst1">•="trms">materialities
="lsts lst1">•laws
="lsts lst1">•movements

obvious='lgc'>: totalizing dramatizations of the thing in itself

precarity can take the form of='lgc'>:
="lsts lst1">•fraility (living in it and through it)
="lsts lst1">•a sea change
="lsts lst1">•a darkening atmosphere
="lsts lst1">•a hard fall
="lsts lst1">•the barely perceptible sense of a reprieve
="lsts lst1">•

="large lg3" stl="font-size:110%"> ordinary things (='lgc'>=/= melodrama) they ="trms">matter because they shimmer precariously

...seasons magnetized to tones of voice and a quality of light

place (='lgc'>=/= immpasive corporeality) ='lgc'>: ="trms">affective charges='lgc'>:
="lsts lst1">•a mantel of redemption
="lsts lst1">•a glacier of impatience
="lsts lst1">•a high desert of ="trms">anxiety dissected by fault lines of rage
='lgc'>}='lgc'>--performed='lgc'>='lgc'>--> in ='strcls'>**little s="trms">cenes of recognition='strcls'>** (='lgc'>='lgc'>--> “="trms">visceral complicity of those laying claim to a ="trms">composed tactility='lgc'>[...='lgc'>]” ='lgc'>=/= ="trms">naturalized order per se)

(="nms">Tehran's='qstn'>?) drawn curtains='lgc'>: physical shadow of a state of hardening, a rotting from the inside out
(...curtained people, they suck the) ='strcls'>*="trms">gestural sensory attachments of seeing and being seen='strcls'>* (into a ="trms">world in which things are dark)

="large lg4" stl="font-size:111%"> precarity ='lgc'>==='qstn'>?='lgc'>='lgc'>==> intimacy (of people in place)

(in w="trms">inter with T-shirt [...]