[...]ent of ‘intentionality’ from its participants: “no sleep-walking!” [--> art as “explicit intentional act.” Merleau-Ponty's account the body-schema.] [estizah is the site of encounter with the ‘man of law’ in which one becomes a man of law: by asking what is your “name and business,” demanding “proof” of me. one way of responding to that demand of name is to give your name as a performance in an amerindian mode: “three were dead before they knew.” that's my name.] The material ritual practice of ‘recognition’ : “Who is there?” and “It's me!” of the everyday life ==> makes us concrete subject (in the ideology in democracy and law) --> independent agents with self-produced identities. (in capitalist societies) **subject: a self-conscious “responsible” agent whose actions can be explained by his or her beliefs and thoughts.** subject formation defines the limits of each individual; values, desires, and preferences. ---- in a way that I realize that a ‘hailing’ was addressed at me, thinking ‘that means me,’ and the answer is what transforms me into a subject : a “mis-recognition” [--> we can open a dossier on prophet and ‘answering’ the call]; [~-> what Tarof hails?] ---- for Althusser being aware of the other is a form of ideology. (how to recognize ourselves outside of ideology?)} (Foucauldian/Althusserian: passively defined by identity ==> mobilizing around these identities --?--> potential for resistance)
(Althusser's) police officer [محتسب mohtaseb?] --hails--> concrete subject
(Foucault's) expert discourses --hails--> sexuality
(Adorno's) mass media --hails--> passive consumer
(Gauntlett's) uncritical consumption --hails--> assumption --> bad worlding
(Mulvey's) cinema --hails--> male protagonist
(Butler's) boy/girl --hails--> gender identity
(Sina's) تعارف Tarof --hails--> divnity ??

***(crafted faithfully?) more potent the tropes, the truer the story***
(without being distracted by scandals and meta-stories?!)

stories traffic in tropes, figures of speech
(the dogmatic and bizzar idea of) “trope-free communication”

*metaplasm, remodeling, remolding,,, inverting meanings, transposing the body of communication,
(in my graphs, or rigs, what a substitution in a string might change the meaning?)

what is the “troping that makes a fleshly difference”?

origin story (~=> establishing origin) ~=> sober scientific report ~=> scales of intelligence ~=> human as master

the “mere” village dog:
-canine Eves surviving in their mitochondrial DNA
-canine Adam through his Y-chromosome legacies

which metaplasmic, remodeled versions of ‘name’ could give ajayeb's being

(in apass I have been against the “what do I want as an artist?” question:)
pay attention to significant otherness =/= reflection of one's intentions

what is the name of the[...]

[...]
•embrace of the divine
•efflorescence of relations with nonhumans (snakes and cats)

(Naveeda on) Anand's mournful tone --> forces of restoration = forces of destruction

importance of shadows for an understanding of sensory experience, aesthetics, and divine order

(Naveeda asks for an) alternative approach to the islamic tradition besides the trope of light --Anand--> imagining a lived islam from the perspective of shadows

shadows as the (relational and individual) self
*ruin: draw visitors by making itself the inner rendered as the outer --> a traversal of one's inner self, otherwise hidden to oneself



perspective from the shadow --allows--> to think about tradition paradoxically (about *affective inheritances* in the constitution, transmission, and transformations of the islamic tradition)

Anand --> ****islam as identity =/= islam as inheritance****
islam as inheritance --Spadola--> like a river (#meander)

Anand --> *how older forms of knowing and being coexist and are constantly in conversation and contestation with more modern form*

...to reimagine the very definition and coherence of “discourse”

*(Foucauldian) archaeological work*: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century poetry

question of coherence = question of finding a grammar

difficult intellectual commitment to both contingency and coherence

(you can witnessed in Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)

[our challenge:] *to make ourselves literate* able to read what is currently illegible to us



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

*for an intellectual tradition to have the ability to show hospitality to an intellectual stranger*

-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement?
-how arabic intellectual world showed profound hospitality to Freudian thought
-how iranians showed profound hospitality to western philosophies --witness--> self-confident and enriching ethical encounter with a foreign system of knowledge

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

economic, military, and discursive powers of European imperialism ==> epistemological[...]

[...]d and probe and consider, with concepts or para-concepts that we thought we had a hold on.

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

being enfolded is often a strategy for survival (?, Marks)
(Akira Mizuta Lippit:) things are not saved by being archived (Borgesian nightmare)
histories for which the present is not ready --> what are those sites where histories slip into latency?

(how not?) ***to enter a culture from outside*** (problem of the prophet, both Moses and Freud) --> *everything depends on the ways we ‘bring’ things* [bringing monotheism, destruction, etc.] ~-> (social and material) milieu thinking (--> to think about Baten in Baten)

(art's will and the judgment of value that informs it...) Kunstwollen's desire to grow and travel

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

[Ariella Azoulay]

() the opposition between keeping and putting away, preservation and cancelation.

archive: the home of the dialectic of preservation and cancellation

...when fully lit and relatively flat

Derrida: (archive) “is a question of the future, the question of the future itself, the question of a response, of a promise and of a responsibility for tomorrow.”

archive's Foucauldian “space of appearance”

constructed as ex-territorial and as a receptacle (makhzan) for the past

archive is not a fortress external to our world, with us as its pilgrims

(the ontological performance of filling a document)

(a constellation, aimed at distancing and disturbing us)

collecting --> grouping
extracting --> sharing
cataloguing --> indexing and tagging

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

(for Freud:) trauma <~=> memory
(for Nietzsche:) “Man could never do without blood, torture, and sacrifices when he felt the need to create a memory for himself.” ----> ‘ritual’ may be seen as a way to keep memory alive without the experience of pain?
(Bataille after Nietzsche:) ‘sacredness’: the revelation of continuity through the death of a discontinuous being

within the political art domain the “I feel your pain” has sympathetic currency. one is punished by drawing public attention to their pleasures
(I feel your pleasures =/=) “sense of pain” [an asset of the artist] ==establishes==> awareness of the existence of the body


processing is largely parallel, while, attention is largely serial

disciplines of the modern subject
(in artistic work the unsolved issue remians:) technniques for/of the external control

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

[*] which spaciotemporal vectors are embeded in the archive, as a modern feeling of arrow that thrusts forward differentiating past from the future, “archaic” from the “advanced”?

[*] archive produces a “yesterday”
a dangerous[...]

[...]ena --> type of language
•S

today, 18.07.2017, the ajayeb's knowledge can be stored and expressed in a quite restricted range of genres called myth, ancient, imaginary,

______________


http://www.ics.uci.edu/~gbowker/records.html

we have learned from Foucault that different (medical) records, different practices of reading and writing are intertwined with the production of different patient's bodies, body politic, and bodies of knowledge
@Olga

record is the story of the organizational infrastructure [@Marialena, Olga]

[Foucault on knowing in the practice of medicine:] cascade of inscriptions --> writing [--> totality of observers/observations ==> “true knowledge"] --> modern clinical gaze ==> pathological processes of individual bodies (=/= medicine of species: individual symptoms / medical knowledge, essential truth beneath the sensible individuality)

...a body which hides the essences of the disease --> production of the organizations which enact and treat it

How is the patient (or choreographic) body's specific geometry and its historicity created?
*body is produced through embodied, materially heterogeneous work

(Foucauldian) dispositif: a network within which the body acquires its specific ontology

(Latour < Bowker:) the record ‘mediates’ the relations that it organizes, the bodies that are configured through it

regarding record, we can be concerned with:
•practices of reading and writing which bring the record to life
•mapping the configurations the record helps bring into being

how the structuring of the record speaks to the structuring of the bodies (of the artists?) we investigate? (@Sofia, Olga)

record -->{
production of human bodies
organizational hierarchies
selective memories

_________


Ribes Bowker - Between Meaning and Machine.pdf

...in the wake of ontologies
in participating in knowledge projects, first we learn about ontologies and then learned how to create them
(we rarely “produce” knowledge, we always participate)

ontology: an information technology for representing specialized knowledge in order to:
•facilitate communication across disciplines
•share data
•enable collaboration

(am i) representing the knowledge of my communities (?) -- what does that mean?

*routinization* (is that which is at stake in ontologies) --?--> *apprehension*: orientation to the informational organization of ones field
(to attend the routinizations and apprehensions in one's own practice --> ontology building)
•my routines of reading, highlighting, writing, idiosyncratic talks, feedbacks, questions, silences,
--> (attend to the) transformative[...]

[...]t and closed the door

tailors of divine words

I then saw an eleven-layered pot thrown into the desert with some water in it and in the water were some pebbles around which here were a few animals.

The heavenly spheres were absolutely round and a straight line could not have been [drawn] between them. Those eleven levels were colorless and due to their extreme fineness, what was in them could not be veiled.

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

{Laura Marks}--[her method of description, “affective analysis”: act of describing, what is going on in your body, prior to the body, and prior to perception--i have to describe well and simply. (sometimes even doesn't go back to the object we are describing) --> to tribute imagination to people]

muslim majority countries (! instead of ‘muslim countries’)
occasional and atomist fabulation --> agency of God
(Occasionalism: God as the cause of things)
Islam's atomism it is not coming from Greek atomism

Mullah Sadra --> Process philosophy: Whitehead, Deleuze, etc.
تشخص tashakhos --> Gilbert Simondon theory of individuation

...so perception does not give complete access to the world (this is Foucauldian)
=> perception seems to have a more protective role (from unnecessary stimuli--in order to safe guard our survival) --Bergson: “it is grass in general that interests the herbivore” --> ‘sensory-motor schema’ is an agent of abstraction (Deleuze)
[@Varinia's “could/should/would”; ‘line of flight’ --> becoming; disturbing the virtual, in her work how is actual/virtual (made impossible to?) distinguished?]

sensory-motor schema:
Within constructivist theories, the sensorimotor schema is held to be the principal unit of knowledge in use during infancy. A sensorimotor schema is a psychological construct which gathers together the perceptions and associated actions involved in the performance of one of the habitual behaviors in the infant's repertoire. The schema represents knowledge generalized from all the experiences of that behavior. It includes knowledge about the context in which the behavior was performed as well as expectations about the effects. Sensorimotor schemas are central to Jean Piaget's explanation of infant development.
[http://link.springer.com/referenceworkentry/10.1007%2F978-1-4419-1428-6_463]


(motions, gestures:)
purposeful =/=? communicative



(Marks on) Invisibility, Legibility (khanayi خوانایی), and Aniconism (that the artist should or must avoid depictions of human beings or icons; an art that refuses to unfold its code, asserting that relationships need not be interpreted--a view developed in the conservative Sunni thought of the later Abbasid caliphate)

(عقل سرخ aghl-e sorkh --> Ulf Langheinrich's works)
the ways [...]

[...]ensities
*speed
*planes

appropriation (recuperation) of the positions and struggles of X ==risks==> depoliticizing aestheticizing struggles and political challenges crucial to the survival and self-definition of X

problem with becoming
(Deleuze and Guattari are invested in a) romantic elevation of models of psychosis, schizophrenia, and madness ==>
•ignore the very real pain and torment of individuals
•raise pathology to an unlivable, unviable ideal for others


our reservations and suspicions (in apass when we face each other)

Deleuzian rhizomatics & feminist theory --> reversal of Platonism: “ideal =/= real” (opposition integral to Western thought)


rhizomatics, cartography, schizoanalysis (deconstruction, grammatology) ==> clear the ground of metaphysical concepts ==> (others) may be able to devise their own knowledges

four “illusions” of representation:
•identity
•opposition
•analogy
•resemblance
}--✕--> becoming (beyond the logic and confines of being)
}--✕--> multiplicity [defined by the outside] (beyond doubling or multicentering of proliferating subjects)


Deleuzian-Foucauldian understanding of politics theorizes in a clearer and more direct form than *rival (alternative) political philosophies* (including Marxism, socialism, liberalism, and anarchism), the kinds of theoretical and political struggles in which feminists are involved

[*]body: a discontinuous, nontotalized series of processes, organs, flows, energies, corporeal substances and events, intensities, and durations --link--> organs + biological processes + material objects + social practices

[Spinoza's rare affirmative understanding of] body: (is analyzed and assessed more) in terms of *what it can do*, the things it can perform, the linkages it establishes, the transformations it undergoes, the machinic connections it forms with other bodies (=/= a locus for a conscious subject, as an organically determined object, by their genus and species, by their organs and functions)

from Plato to Lacan --> desire: negative, abyssal, a lack at the level of ontology itself (an effect of frustration) [desire is frustrated by the real]
=/= Spinoza Nietzsche Deleuze --> desire: immanent, positive and productive, ***desire is a relation of effectuation, not of satisfaction*** [desire is productive of reality] --> aleatory, bricolage

Spinoza's ethics: capacity for action and passion, increase or decrease one's capacities and strengths <-- good & bad
=/= Levinasian ethics (modeled on a subject-to-subject, self-to-other relation)

(psychoanalysis) *partial objects: organs, processes, and flows, which show no respect for the autonomy of the subject*

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

[...]

[...]ss 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 [...]

[...]te

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

(inconsistency of) *physiological chaos* of the World War I --> how physicians and medical researchers (early 20th century medical science) responded to it? --> (a new web of concepts:) *semiotics of injuries and behaviors* (--> that became essential for thinking about integration and collapse in economics, social organization, psychoanalysis, symbolic representation, and international politic)
--> attuned to, to anticipate, to outdo, *specific conditions of the lived body in
states of extreme exertion*:
•in a conceptual-historical and anthropological fashion
•stage thought and experimentation
•to recalibrate their thinking
}--> logic of integration (a problematic systematization) ==> *registers of the individual and the social*

linked to each other:
integration در شکم چيزى جا دادن, collapse, self-preservation, crisis, catastrophe, witnessing, evidence, unknowing

early 20th century medical science ==> شکننده a body that is *brittle because integrated* & *integrated because brittle*

wartime and postwar therapeutics ==> conceptions of the body

Geroulanos and Meyers (=/= Foucauldian) show “how particular kinds of injury emerged during World War I, and how such injuries found their place in the bodies and lifeworlds of wounded soldiers and doctors, and in the thinking and actions of theorists and policy makers.” (ethnography of the interwar period)
=/= proposing a counter-body or counter epistemology or resistance knowledge


“in this world, we do not play chess with eternal figures like the king and the fool; the figures are what the successive configurations of the chessboard make of them.” -Veyne

([*]integration:) taxonomy of disorder ==> administrative ends (an idea of entire system of organic functioning --> homeostasis = "the wisdom of the body” ==> theories of norms, normality, disintegration, catastrophe)
•the idea of a damaged world in need of meticulous care
•the idea of the injured body that seeks to stabilize itself

#integration
the interwoven data recovered from the study of systemic and functional aspects of the broken organism ==> totality ~ establishment of a nonliberal individualism (+ social welfare) ==> **society = an integrated and fragile whole in need of care**


today's integrative medicine --> conceptualizations of the whole body ==> picture of the patient:
•neoliberal in character
•(always) future tense in orientation


destiny = personalized medicine (a project to anticipate and guide the patient's destiny)

welfare state's widest possible inclusion of its citizens clashes with the realities of the marketplace

to reconcile the individual's cognitive and ph[...]