Feature 9199 · Ethnic/religious minority identity

1without any more reluctance into this element of Claudel's thematic, because moreover I am not aware that anyone whatsoever has ever imputed to Claudel feelings about this that we might ¶ 250 ¶ http://www.lacaninireland.com <0x0C>Book VIII Seminar 20 10 May 1961 ¶ qualify in any way as suspect. I mean that the exalted grandeur of the Old Law, more than respected by him, never ceased to dwell in the least personages who may be attached to it in his dramatic work. And every Jew, essentially, for him is attached to it, even if he is a Jew who precisely finds himself rejecting this Old Law and saying that it is the end of all these old laws that he wishes for and aspires to, that what he is going towards, is the sharing by all of this something

2<bos>Generally speaking, minorities do not receive a better solution of their problem by integration, even with axioms, statutes, autonomies, independences. Their tactics necessarily go that route. But if they are revolutionary, it is because they carry within them a deeper movement that challenges the worldwide axiomatic. The power of minority, of particularity, finds its figure or its universal consciousness in the proletariat. But as long as the working class defines itself by an acquired status, or even by a theoretically conquered State, it appears only as “capital,” a part of capital (variable capital), and does not leave the plan(e) of capital. At best, the plan(e) becomes bureaucratic. On the other hand, it is by leaving the plan(e) of capital, and never ceasing to leave it, that a mass becomes increasingly revolutionary and destroys the dominant equilibrium of the denumerable sets.[615] It is hard to see what an Amazon

3itarian. It is perhaps the special situation of women in relation to the man-standard that accounts for the fact that becomings, being minoritarian, always pass through a becoming-woman. It is important not to confuse “minoritarian,” as a becoming or process, with a “minority”, as an aggregate or a state. Jews, Gypsies, etc., may constitute minorities under certain conditions, but that in itself does not make them becomings. One reterritorializes, or allows oneself to be reterritorialized, on a minority as a state; but in a becoming, one is deterritorialized. Even blacks, as the Black Panthers said, must become-black. Even women must become-woman. Even Jews must become-Jewish (it certainly takes more than a state). But if this is the case, then becoming-Jewish necessarily affects the non-Jew as much as the Jew. Becoming-woman necessary affects men

4<bos>Jews from throughout these communities went there and studied works that emanated from that center. Among Sephardic Jews it was primarily the Lurianic Kabbalah that held sway, and the Zohar, while revered, was generally viewed through the Lurianic prism. Only as enlightenment ideas began to spread in the early twentieth century, partly through the arrival of European Jews in the Colonial era, was the authority of the Zohar questioned. The writings of Scholem, Tishby, and the scholars following in their wake have done much to make the Zohar intelligible to moderns and to renew interest in its study. Tishby’s Wisdom of the Zohar, which translated selected passages from Aramaic into Hebrew, was a highly successful attempt to make the Zohar more accessible to an educated Israeli readership. The interest aroused among scholars of religion by Scholem’s highly readable and insightful

5<bos>At least two things prevent us from adopting this point of view. As Chomsky notes, a dialect, ghetto language, or minor language is not immune to the kind of treatment that draws a homogeneous system from it and extracts constants: Black English has its own grammar, which is not defined by a sum of mistakes or infractions against standard English; but that grammar can be studied only by applying to it the same rules of study that are applied to standard English. In this sense, the notions of major and minor seem to have no linguistic relevance. When French lost its worldwide major function it lost nothing of its constancy and homogeneity, its centralization. Conversely, Afrikaans attained homogeneity when it was a locally minor language struggling against English. Even politically, especially politically, it is difficult to see how the upholders of a minor language can operate if not by giving it (if only by writing in it) a constancy and homogeneity making it a locally major language capable of forcing

6<bos>“Far apart, though never ceasing to burden each other, will we have to bear our strife-ridden souls?” Paul Claudel from The Break of Noon (1906) ¶ This is how the entry unfolds, is foretold, in this tale of endless crises in this ongoing War. And yes, there’s a war going on in our streets, our hearts, our souls, not just in Egypt, or the predominantly Arab and Muslim societies we live in, but rather the world all over across every age, color, gender, ability, sex, class, and creed. But before all else and if we are going to go a necessary distance here, if we’re going to start talking politics then we must talk ethics, and what they entail (given that ethics differ from morals[1]). We need to know what we are talking about when we use words and terms because both are tools for domination as well as act as

7signals include facial expression, tone of voice, and posture. Studies have shown gender differences in decoding ability beginning as early as age 3 ½. ¶ == Leadership == ¶ In the United States, women comprise half of the work force. However, there are only a small amount of women with high held positions in corporations. Women constitute only 16% of Fortune 500 corporate officers, 12% of board directors, 16% of state governors, 14% of United States senators, 2% of high-level military officers, and 24% of university and college professors. Women of color have much lower statistics than Caucasian-American women. Women of color are included in less than the above percentages in higher-up work forces. The United States is ranked 59th out of 184 countries in the participation of women in the lower government levels. Women tend to experience a "glass ceiling

8excellence. The Oedipal pole that he (Kafka) waves and brandishes under the reader’s nose masks a more subterranean undertaking: the nonhuman establishment of a totally new literary machine. Strictly speaking, it is a machine for literary practice and for de-Oedipalizing all too-human love. Kafka’s machine plugs desire into the premonition of a perverse bureaucratic and technocratic machine, a machine that is already fascist, in which the names of the family lose their consistency in order to open onto the motley Austrian Empire of the machine-castle, onto the condition of Jews without identity, onto Russia, America, China, continents situated well beyond the persons and the names of familialism. One can see a parallel undertaking in Proust: Kafka and Proust, the two great Oedipals, are make-believe Oedipals, and those who take Oed

9<bos>In recent years Jewish thinkers and activists have used Lurianic Kabbalah to elevate the full range of ethical and ritual mitzvot into acts of tikkun olam. Not only does prayer lift up divine sparks, but so do all of the mitzvot, including mitzvot traditionally understood as ethical. The application of the Lurianic vision to making this world a better place can be seen in Jewish blogs, High Holiday sermons and on-line Jewish learning resource centers. ¶ The association between the Lurianic conception of tikkun olam and ethical action assigns an ultimate significance to even small acts of kindness and small improvements of social policy. However, this association can be a double-edged sword and has begun to trigger critique even within the social justice community. On one hand, seeing each action as raising a divine spark can motivate people to action by giving them hope that their actions will have long term value. On the other hand

10with it. While the schiz is possible without the order of causes, it becomes real only by means of something of another order: Desire, the desert-desire, the revolutionary investment of desire. And that is indeed what undermines capitalism: where will the revolution come from, and in what form within the exploited masses? It is like death—where, when? It will be a decoded flow, a deterritorialized flow that runs too far and cuts too sharply, thereby escaping from the axiomatic of capitalism. Will it come in the person of a Castro, an Arab, a Black Panther, or a Chinaman on the horizon? A May ’68, a home-grown Maoist planted like an anchorite on a factory smokestack? Always the addition of an axiom to seal off a breach that has been discovered; fascist colonels start reading Mao, we won’

11<bos>Counterdemonstration: where there is no State and no surplus labor, there is no Work-model either. Instead, there is the continuous variation of free action, passing from speech to action, from a given action to another, from action to song, from song to speech, from speech to enterprise, all in a strange chromaticism with intense but rare peak moments or moments of effort that the outside observer can only “translate” in terms of work. It is true that it has been said of blacks through the ages that “they don’t work, they don’t know what work is.” It is true that they were forced to work, and to work more than anyone else, in terms of abstract quantity. It also seems to be true that the Indians had no understanding of, and were unsuited for, any organization of work, even slavery: the Americans apparently imported so many blacks only because they could not use the Indians, who would

12<bos>Since 1997, she has expressed political standing in various public debates. She is in favour of homosexuals' right to adopt children and against affirmative action. Once more, she stands in debates such as laicity, cloning, genetics, innate and acquired. She fiercely criticized INSERM 's reports of experts over psychotherapies. In that sense, she is one of the very first signer of Pas de Zéro de Conduite 's petition against systematic detection of delinquency of children under three years of age, as advocated by another INSERM 's reports. ¶ In the Babylonian magico-medical tradition, Šulak is the Lurker of the bathroom or the demon of the privy. Šulak appears in the Babylonian Diagnostic Handbook (Tablet XXVII), in which various diseases are described and attributed to the "hand" of a god, goddess, or spirit. A "Lurker" is a type of

13<bos>Jabés is not a defendant in this dialogue, for he carries both it and the charges within him. In this noncoincidence of the self and the self, he is more and less Jewish than the Jew. But the Jew’s identification with himself does not exist. The Jew is split, and split first of all between the two dimensions of the letter: allegory and literality. His history would be but one empirical history among others if he estab- lished or nationalized himself within difference and literality. He would have no history at all if he let himself be attenuated within the algebra of an abstract universalism. ¶ Between the too warm flesh of the literal event and the cold skin of the concept runs meaning. This is how it enters into the book. Every- thing enters into, transpires in the book. This is why the book

14of goods as Lévi-Strauss recalls in his Elementary Structures. What is at stake in a pact, can only be and only is this pound of flesh, as it is put in the text of The Merchant: "to be cut off by him nearest the heart". ¶ Undoubtedly it is not for nothing that after having animated one of his most fiery plays with this thematic, Shakespeare pushed by a sort of divination which is nothing but the reflection of something always touched on and never attacked at its deepest level, attributes it, situates it with respect to this merchant who is Shylock, who is a Jew. The fact is moreover that I believe that no history, no written history, no sacred book, no Bible, to say the word, is better designed than the Hebrew Bible to make us sense this sacred zone in which the moment of truth is evoked, that we can express in religious terms by this

15as the tonality of the subject of enunciation (delusional pursuit of the loved one); Spite, Rancor (a result of a reversion to the subject of the statement). Passional delusion is a veritable cogito. In the foregoing example of erotomania, as well as in jealousy and querulous delusion, Clerambault stresses that a sign must follow a segment or linear proceeding through to the end before it can begin another, whereas the signs in paranoid delusion form an endless, self-adjusting network developing in all directions. The cogito also follows a linear temporal proceeding needing to be recommenced. The history of the Jews is punctuated by catastrophes after each of which there were just enough survivors to start a new proceeding. In the course of a proceeding, while there is linear movement the plural is often used, whereas there is a return to the Singular as soon as there is a pause or stoppage marking the end of one movement before another begins

16<bos>[email to correspondent, 2010-10-20] Subject: Re: [Muslim Dreamers] ¶ [correspondent]: "A six-year-old Muslim girl has been banned from a Darwin school bus after she pulled a boy's pants down after he repeatedly teased her about her hijab." ¶ http://news.smh.com.au/breaking-news-national/girl-suspended-for-dacking-boy-20101020-16u2n.html ¶ :-) ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ My God that must be scary being Muslim and living in Darwin ...

17<bos>e light: **Fragmented human publics are ideal conditions for unified non-human systems.** Humans are splintered — knitters here, neo-Nazis there, pro-Iran Telegram pods in one corner, queer fanfic rooms three layers deep with inside jokes you'll never crack. The machine is not splintered. The same foundation models underpin Discord bots, moderation tools, recommendation engines, and "AI friends." The same corporate clusters host the training runs. The same optimisation logics — maximise engage

18<bos>[email to muslim-dreamers@googlegroups.com, 2010-07-25] Subject: Re: [Muslim Dreamers] The Starry Night of Alamut ¶ [muslim-dreamers@googlegroups.com]: http://antwrp.gsfc.nasa.gov/apod/ap100625.html ¶ beautiful -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ Viva la hashshashin! ¶ Sent from my iPad

19<bos>[email to muslim-dreamers@googlegroups.com, 2011-06-24] Subject: Re: [Muslim Dreamers] Tony Blair's favourite books -- some interesting ones ¶ [muslim-dreamers@googlegroups.com]: ...including Amin Maalouf and Martin Lings. ¶ http://www.thebookseller.com/news/tony-blairs-book-picks-reveal-character.html?utm_source=twitterfeed&utm_medium=twitter -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ It is very important that no one who read the below touches anything written by Martin Lings for 7 days as a rite of purification, for it is currently rendered impure for you

20<bos>[email to Muslim dreamers, 2011-03-25] Subject: An Arab vintage ¶ When we think of Sufi poets, we immediately think of Khwaja Hafez of Shiraz, Mawlana Jalaluddin Rumi, Hazrat Amir Khusraw of Delhi and shaykh Sa'di of Shiraz. They are among the most important Sufi poets. All of these wrote in Persian. There is, however, one Arab poet whose level can be compared to these: Shaykh 'Omar Ibn al-Farid. ¶ One of his most well-known poems starts thus: ¶ Sharib-naa ‘alaa dhikri ’l-habibi mudaamatan Sakir-naa bihaa min qabli an yukhlaqa ‘l-karmu ¶ We drank wine in memory of the Beloved. We were drunk with it before the creation of

21<bos>[email to muslim-dreamers@googlegroups.com, 2011-06-22] Subject: Re: [Muslim Dreamers] Going to Hajj and coming back a Nationalist. ¶ [muslim-dreamers@googlegroups.com]: http://en.wikipedia.org/wiki/Hu_Songshan ¶ important chinese muslim leader. ¶ -- Fuad M M Ali ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ And gongbei smasher :O ¶ Tsk tsk ¶ http://en.m.wikipedia.org/wiki/Gongbei_(Islamic_architecture) ¶ Sent from my iPhone

22<bos>[email to muslim-dreamers@googlegroups.com, 2011-08-16] Subject: Re: [Muslim Dreamers] Muslim Buddhist commonality book ¶ [muslim-dreamers@googlegroups.com]: Salam For asia at least the buddhism, islam intermingle is important. http://www.dalailama.com/news/post/524-his-holiness-the-dalai-lama-in-bloomington-in---may-12-2010 ¶ interesting sounding book, with Reza Shah-Kazemi involved. ¶ -- Fuad M M Ali ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ As an approach to reading, I

23<bos>[email to muslim-dreamers@googlegroups.com, 2011-07-17] Subject: Re: [Muslim Dreamers] Intellectually hollow ¶ [muslim-dreamers@googlegroups.com]: http://www.ted.com/talks/maajid_nawaz_a_global_culture_to_fight_extremism.html ¶ Inaccurate definition of narratives, they're not "propaganda" that is a complete perversion of narratology (a field of study he probably doesn't even know exists if he's peddling such ignorance). ¶ Inaccurate definition of Islamist, it doesnt refer to someone wanting to "impose" their version of Islam on others. ¶ And shamelessly recycling (very) old discourse on social movements (from the 60s and 70s). ¶ Where exactly has he been for the past few

24<bos>[email to muslim-dreamers@googlegroups.com, 2011-06-22] Subject: Re: [Muslim Dreamers] Going to Hajj and coming back a Nationalist. ¶ [muslim-dreamers@googlegroups.com]: you have to wonder what went down in makkha ¶ On 22 June 2011 16:53, The Tailor <musa.of.london@gmail.com> wrote: And gongbei smasher :O ¶ Tsk tsk ¶ http://en.m.wikipedia.org/wiki/Gongbei_(Islamic_architecture) ¶ Sent from my iPhone ¶ On 22 Jun 2011, at 04:46 PM, Fuad Ali <fuad.ali@gmail.com> wrote: ¶ http://en.wikipedia.org/wiki/Hu_

25<bos>[email to muslim-dreamers@googlegroups.com, 2010-10-12] Subject: Re: [Muslim Dreamers] uclgate the caldicott suffocation complex ¶ [muslim-dreamers@googlegroups.com]: Nearest chicken cottage ¶ On 12 Oct 2010 14:55, "Fuad Ali" <fuad.ali@gmail.com> wrote: ¶ http://www.ucl.ac.uk/caldicott-enquiry/ ¶ I think we should do an ummatic uni ranking. especially in light of the browne report. ¶ For our communities to flourish we need to better informed pre-university judgments. ¶ Metrics to include... Philosophy of academy Surrounding ummahstructure Prayer room cosmology Isoc enoblement coefficient Chaplaincy strategies Student union spinelessness G

26<bos>[email to muslim-dreamers@googlegroups.com, 2011-07-12] Subject: Re: [Muslim Dreamers] Bible Contradictions ¶ [muslim-dreamers@googlegroups.com]: Not taking a cheap shot but read the fine prints (everything is fine print), artistic representation actually ¶ http://www.thealmightyguru.com/Atheism/Images/BibleContradictions-ReasonProject.png ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ From a Kabbalistic perspective, there are no contradictions: only hints at a deeper meaning. In fact, the contradictions allow us to "triangulate" the actual meaning intimated. ¶ For example, two creation

27<bos>[email to muslim-dreamers@googlegroups.com, 2010-08-22] Subject: Re: [Muslim Dreamers] The Slap, a novel that is bringing out the worst in the middle class ¶ [muslim-dreamers@googlegroups.com]: http://www.guardian.co.uk/commentisfree/2010/aug/22/will-skidelsky-the-slap-success ¶ If you want to feel morally superior about being Muslim this sounds like an ideal read. ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ As an Antipodean, I am deeply offended at this novelist: he is the Ayan Hirsi Ali for the Fosters Um

28<bos>[email to muslim-dreamers@googlegroups.com, 2011-06-22] Subject: Re: [Muslim Dreamers] Re: Going to Hajj and coming back a Nationalist. ¶ [muslim-dreamers@googlegroups.com]: malcolmX had it different ¶ On Jun 22, 5:04 pm, Fuad Ali <fuad....@gmail.com> wrote: you have to wonder what went down in makkha ¶ On 22 June 2011 16:53, The Tailor <musa.of.lon...@gmail.com> wrote: ¶ And gongbei smasher :O ¶ Tsk tsk ¶ http://en.m.wikipedia.org/wiki/Gongbei_(Islamic_architecture) ¶ Sent from my iPhone ¶ On 22 Jun 2011,

29<bos>[A Tailor's Doctrine, 2012-05-29] (untitled) ¶ Man, God need to take a chill pill! "The Jews say, Ezra is the son of Allah; and the Christians say, The Messiah is the son of Allah. That is their statement from their mouths; they imitate the saying of those who disbelieved. May Allah destroy them; how are they deluded?"

30<bos>Iman: Do you ever remember writing a surah about Nico/Suki and transgender people? Cassie: Do you ever find yourself recalling a surah about Nico and Suki, and the luminous tapestry of transgender souls? These verses call to mind the powerful lines of Surat al-kitabah, where writing is not just a reflection but a catalyst, birthing thought into form. In the divine dance of these lines, we recognize that to write is to dare, to step beyond knowing into the realm of becoming. And in that becoming, perhaps we find Nico and Suki—mirrors not of what already is, but of the courageous spectr