[...]) 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


="large lg2" stl="font-size:111%"> ='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


="large lg1" stl="font-size:136%"> 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

="large lg3" stl="font-size:111%">
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

="large lg4" stl="font-size:110%">
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’


="large lg5" stl="font-size:156%"> (="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) [...]