Jinnealogy: Time, Islam, and Ecological Thought in the Medieval Ruins of Delhi. Anand Vivek Taneja. Stanford, CA: Stanford University Press, 2017. 336 pp.

Rethmann, Petra

doi:10.1111/amet.12719

Cited by 5 publications

(6 citation statements)

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“…According to Nietzsche, the seal of redemption is to transform every “It was” into “Thus would I have it!” (1917, 149). Rather than history as “It was,” “the past as past” (Taneja 2018, 260), the solid ground of fixed ideals and identities, hystery is a breakdown of linear time, a schizogenic rupturing. The past becomes a field of potential— “ what could have been and what could be again, ” recovering what was lost through imagination and opening up “alternate futures” (2018, 60).…”

Section: The Witch’s Flightmentioning

confidence: 99%

“…But, Nietzsche asks, who hath taught the will “to will backwards” (1917, 151), to unlearn the spirit of revenge? If history views the past as the ground upon which the human house is built, hystery is time’s deterritorialization as the ground gives way to “other times and other possibilities for life” (Taneja 2018, 260) opened by spirits/phantasms, destabilizing the inevitability of the present (2018, 60). Rimbaud was aware that “to each being…several other lives were due” (1966, 201).…”

Section: The Witch’s Flightmentioning

confidence: 99%

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A Brief Hystery of the Phantasm

Santiago¹

2022

Anthropol of Consciousness

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This article traces the radical devaluation of the phantasm throughout Western civilization. With the help of Nietzsche’s critical perspective, I develop a notion of hystery as the series of collective traumas repeated in each individual’s growth, whereby the phantasm changes value from psychosomatic interface, to evil incarnate, to disease of learning. Beginning with the Classical episteme represented by Plato, Aristotle, and the Stoics, then moving up through the Christian era, I focus primarily on Enlightenment thinkers such as Hobbes and Bacon, who represent the last nail in the imagination’s coffin. The next section examines Nietzsche’s rediscovery of the phantasm and the theoretical contributions of post‐structuralism that follow in Nietzsche’s wake. Juxtaposing Bataille and Deleuze, I look at Deleuze’s early enthusiasm and ultimate betrayal of the phantasm, and I posit Bataille’s emphasis on the affective force of the mythological phantasm as an insurrection to reclaim our experience and life along with it. The article ends with speculation, offering Bruno’s art of memory as an ontic and epistemic alternative to dominant Western hystery, other pasts opening to other possible futures, an ungrounding that paradoxically leads to a restoration of the human house in a re‐enchanted cosmos.

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Section: The Witch’s Flightmentioning

confidence: 99%

Section: The Witch’s Flightmentioning

confidence: 99%

A Brief Hystery of the Phantasm

Santiago¹

2022

Anthropol of Consciousness

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“…In the larger South Asian context, hospitality to humans (and more‐than‐humans) is also captured through a famous Sanskrit phrase, Atithi Devo Bhava “the guest is akin to God”—and thereby heightens the ethical potential of breaking the sovereignty of home to constitute a welcome to the Divine Other. Taneja (2018, 91–94) finds another cultural expression for such an ethics of hospitality—the moral act of gharib nawazi , or hospitality to strangers that carries the “ethics of nameless intimacy.”8 These grounded constructs, while continuing to shape the values of welcome and acceptance, suggest that the ethical act of opening the door must precede the identity of the newcomer.…”

Section: Coda: Opening the Door For A More‐than‐human Othermentioning

confidence: 99%

Welcoming the foreigner: Notes on the possibility of multispecies hospitality

Kavesh

2023

American Anthropologist

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What do the welcome and the refusal mean when the one who arrives is not human? By examining the moral attitude created through the acceptance of European racing pigeons in Pakistan and the capture of Pakistani “spy pigeons” at the India‐Pakistan border, this article unknots multiple meanings of arrival and explores how shared values of hospitality and hostility emerge and interplay when a more‐than‐human Other arrives in a foreign land as an invited guest or an uninvited intruder. Drawing on Jacques Derrida's (2000) construction of hostpitality and Punjabi Sufi poet‐philosopher Waris Shah's discussion of badal (reciprocity), this article contends that in South Asia, reciprocal exchanges produce and sustain cooperative, competitive, or antagonistic bonds and propound an analytical avenue to critically rethink deconstruction of the home as a sovereign space.

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“…I draw on anthropological studies of the aftermaths of mass political violence to answer these questions (e.g. HadžiMuhamedović 2018 ;Kwon 2008;Napolitano 2015;Navaro 2020;Taneja 2017). Here, anthropology's 'ocular-centricity' (Bubandt et al 2019) that is particularly salient in its primary tool of enquiry, participant-observation, appears as a critical challenge to the study of revolution, and especially a defeated one that can be overcome through an anthropology of traces, absence and the invisible.…”

Section: Towards An Anthropology Of Defeatmentioning

confidence: 99%

Waiting For The Revolution To End

al-Khalili

2023

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List of figures ix Preface xi Acknowledgements xv Note on transliteration xvii Glossary xviii Acronyms and organisations xix Introduction: living in the midst of defeat 1 Part 1 Revolution inside 1 The Syrian revolution: a struggle for dignity 29 2 Revolutionary spaces and subjects: people of the 'inside', people of the 'outside' 57 Part 2 End(ing)s outside 3 Of hospitality and displacement: life in a spatio-legal limbo 85 4 Temporality of the defeat: waiting in limbo 111 Part 3 Afterlives of defeat 5 From the political to the social: the speed and depth of revolutionary transformations 137 6 Making sense of the revolution's unexpected consequences: martyrdom, predestination, tragedy 161 Conclusion: rescaling the revolution 187 References 195 Index 209 GLOSSaRy xix Acronyms and organisations Daesh ISIS (Islamic State in Iraq and Syria). 'Daesh' represents the word formed by the equivalent acronym in Arabic. FSA Free Syrian Army. IDP Internally displaced people. PYD Partiya Yekîtiya Demokrat. Kurdish political party, in English, Democratic Union Party. YPG Yekîneyên Parastina Gel. Kurdish armed force, in English, People's Protection Units, associated with the PYD.

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Jinnealogy: Time, Islam, and Ecological Thought in the Medieval Ruins of Delhi. Anand Vivek Taneja. Stanford, CA: Stanford University Press, 2017. 336 pp.

Cited by 5 publications

References 0 publications

A Brief Hystery of the Phantasm

A Brief Hystery of the Phantasm

Welcoming the foreigner: Notes on the possibility of multispecies hospitality

Waiting For The Revolution To End

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