[...]ng all forms of ‘Islamization’ resulting in a serious misunderstanding of the social processes at work]:
•‘Islamization from below’ : rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
•‘Islamization from above’ : the ways in which structures of power—from families to states—deploy ‘Islam’ in order to control women (and men)

(Toor:) Shah's cogent critique of the fetishization of the ‘community’ in ethnographic literature


a society defined by ‘a history of’
•dictatorial regimes (with support of the U.S.)
•(under siege from joint pressures of) a corrupt ruling class
•a heavy debt burden
•predatory and conspicuous consumption
•ongoing (neo)colonial intervention
==> cultural identity becomes a contentious issue & women's bodies become sites (for these cultural politics and the class struggles they embody)
~=> regulation of women sexuality : the key hegemonic move through which consent across social classes can be secured**

the increasing interconnectedness of different parts of the world at economic, political, and cultural levels (= globalization) ==>  intensification in the dynamics of social change ==> anxiety ==> (greater) regulation of women (in kin-networks as a response to political, social and cultural anxieties under globalization)
[This was just as true of Europe during the period of capitalist modernization in the 18th and 19th centuries, and of colonized and decolonizing societies in the mid-20th century =/= Islamic exceptionalism = a form of Orientalism operative today : an exclusive focus on ‘Islam']


haq bakhshwana (in rural Punjab): 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 --> women are both the property of their kin (symbolically and sometimes literally) while having rights to property themselves


Toor suggesting in her analysis a healthy dose of skepticism towards projects that present the ‘Muslim world’ --and asking how (in a Foucauldian sense) is ‘Islam'[~ the idea that something stable and immutable called ‘Islam’ exists anywhere] being deployed, by whom, and for what purpose? “Is it being used as an ideological tool, does it serve as a spiritual haven, or is it invoked as an identitarian response to the ravages of a globalized world?” (Toor)


(unpack we must)

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

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

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

...................................

a new legible object of analysis (in writing culture): qualities, trajectories, aesthetics ==> writing became tactile and compositional, an attunement, a response, “a vigilant protection of a worlding” (Stewart)
*writing = a way of thinking*

[*]precarity: register of the singularity of emergent phenomena, the way that they accrete, accrue and wear out
(=/= recognizing self-identical objects, metaculturally marked)

forms of perceiving (seeing, thinking) are themselves emergent

a writing that hones attention to the way that a thing (like precarity, etc.) starts to take form as:
•a composition
•a recognition
•a sensibility
•some collection of:
•materialities
•laws
•movements

obvious: totalizing dramatizations of the thing in itself

precarity can take the form of:
•fraility (living in it and through it)
•a sea change
•a darkening atmosphere
•a hard fall
•the barely perceptible sense of a reprieve
•

ordinary things (=/= melodrama) they matter because they shimmer precariously

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

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

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

precarity ==?==> intimacy (of people in place)

(in winter with T-shirt and sandals) the townie body unfazed by the cold, endearing, a little heroic

an imaginary --> a logic of some sort --> abstracted ==> become a thing in itself
or, a thing simultaneously virtual and concrete
like the road, made not of dreams per se, but of laws, of ordinary practices, military surges, and construction technologies

...intensities pass from body to body:
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena
•histories
•the seamless habitus of supermarkets and credit cards
•

(Stewart's) precarity's form: compositional + decompositional

attachments, temps, materialities, states of being

[*]description: a writing culture lodged in emergence, generativity, potentiality

things that come into form through an assemblage of affects, routes, conditions, sensibilities, habits

what it means to meet the world:
(Stewart) *as a nearing* [=/= raw material for exploitation]
(Heidegger) as the ringing between composing subjects and objects
(McCormack) felt as ways of going on in the world
(Deleuze) as increases and decreases, brightening and darkening
() in a cartography distributed across a field of intensities and durations
[=/= rush to incorporate them into a representational order of political or moral significance]

...................................

[*]epistemology = stories of knowledge from before that somehow we are still living with now (#fable)
Geroulanos -->{ Ardrey --to--> Kubrick's african genesis : “weapon fathered man”
technology + prehistory (in postwar period)
“tool ==> man"}

...................................

knowing images
epistemic image : knowledge-based pictorial gestures (in my work without) --> organization + collecting + demonstrating theories + scientific tools + direct references to natural objects
--> searchable interfaces (+ desire for condensed information)
(**list ==> searchable**)

(Apianus's early modern cognitive horizon -->) eye: another organ used to calibrate settings
activated eye --> new empirical pursuits

my epistemic images : work of an image fetishist

bestiary: animal character diagnosis

[horses]
(from) genre of taking care of the animal: veterinary --to--> chiromancy: profiling of the animal conditioned through the serial nature of list (==> control)

...................................

Brancaforte
readings of the apparatuses framing Olearius's books
tradition of representing Persia in the West (Xenophon and Herodotus)
narrative elements of Olearius’ works remain largely unexamined


Brentjes

elm naghli (artistic research knowledge) =/= elm aghli (rationality)

(science) elm in Iran <== (10th century written in Persian:) limits of the world [hodud al-alam] + pharmacological medicine + (translated ~= adaptations of) astrology

10th century --> gradual decline in literacy in Arabic ==> Persian treaties on sciences

rag-shenasi (knowledge of the pulse) --> Avicenna

روضة المنجمین

rowzat (روضة to look) [~/=? nozhat نزهت] ~= garden ~= astrological site
-(iran) university garden =/= (greek) university gymnasium<[...]