Milad Odabaei
Milad Odabaei is an Assistant Professor of Anthropology at the University of Arkansas. He studies predicaments of culture, forms of subjectivity, and fugitive itineraries that are born in the experience of geopolitical violence and socioeconomic devastation in modern Iran and the broader Persianate and Islamicate societies of the Middle East and Central Asia. He has conducted ethnographic and archival research in the Iranian academy, the research centers of the Shi’i seminaries, and private translation circles in Tehran and Qom, in Iranian Kurdistan, and in North America among LGBTQ+ refugees and diasporic communities. Based on this research, he writes about popular and learned practices of translation, as well as attempts at migration as manifestations of geopolitical violence and political hope.
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Papers by Milad Odabaei
on the significance of pre-modern Islamic discourses and Hindu mythopoetic for the genesis of the sciences and ethics of the self in modern Egypt and India. I then turn to Ibn Khaldun and the Social Sciences by Javad Tabatabaei. This study, which was published in Persian and in Iran two decades after the 1979 Islamic revolution, offers an archeological problematization of the post-colonial migration of scientific discourse
from European to Middle Eastern formations of knowledge. I will suggest that Tabatabai alone turns the encounter between modern human sciences (including psychoanalysis and anthropology) with pre-modern discourses into a historical-epistemological problem. This move, which transcends a seemingly ahistorical epistemological frame of legibility across epochal differences, relates the legibility and affordances of pre-modern traditions to scholarly and popular contestation over them that are constitutive of modernity.
Tradução por Bruno Reinhardt.
The review essays focus on the modern cosmopolitical visions of the great Afghan thinker and politician Mahmud Beg Tarzi (1865–1933), as cyphered through his collected writings; of Iranian cinema as examined through Hamid Naficy’s expansive social history and Blake Atwood’s more recent study of post-revolutionary film; and of modern Iranian political thought as represented by Ali Mirsepassi’s study of Iran’s “oral philosopher” Ahmad Fardid.
Commentary, Blog Posts, Interviews by Milad Odabaei
on the significance of pre-modern Islamic discourses and Hindu mythopoetic for the genesis of the sciences and ethics of the self in modern Egypt and India. I then turn to Ibn Khaldun and the Social Sciences by Javad Tabatabaei. This study, which was published in Persian and in Iran two decades after the 1979 Islamic revolution, offers an archeological problematization of the post-colonial migration of scientific discourse
from European to Middle Eastern formations of knowledge. I will suggest that Tabatabai alone turns the encounter between modern human sciences (including psychoanalysis and anthropology) with pre-modern discourses into a historical-epistemological problem. This move, which transcends a seemingly ahistorical epistemological frame of legibility across epochal differences, relates the legibility and affordances of pre-modern traditions to scholarly and popular contestation over them that are constitutive of modernity.
Tradução por Bruno Reinhardt.
The review essays focus on the modern cosmopolitical visions of the great Afghan thinker and politician Mahmud Beg Tarzi (1865–1933), as cyphered through his collected writings; of Iranian cinema as examined through Hamid Naficy’s expansive social history and Blake Atwood’s more recent study of post-revolutionary film; and of modern Iranian political thought as represented by Ali Mirsepassi’s study of Iran’s “oral philosopher” Ahmad Fardid.