"In the rest of this essay, we examine the consequences of the May 2013 massacre in Dhaka, Bangladesh. We collected written memories, reflections, poems, novellas, videos, other literary and non-literary artifacts in the aftermath of the massacre. These are some of the forms in which the massacre is memorialized within the Islamist counterpublic. These materials are the remaining traces — like dried blood — of the actual sets of events. It is a living archive that not only allows an immanent embodied critique of a secular society, but provides a marginal possibility for a realist speculation in retrospect."
"Malcolm’s leave to the Hajj is vital. A series of circumstantial instances placed him within a worldly, proximal corporeality, a rich hapticality of the flesh, with an illuminated, emphatic sense of fungibility more external than what reciprocity could provide. Where reciprocity, the vehicle for recognition, is, to its own freely detestable demise, non-exchangeable, the one who lives for recognition nullifies, in the end, from the start, the capacity to attain a freedom independent of the body. He frequents the times he was met with unconditional hospitality and appreciation on behalf of Muslims across complexion and convention."
"Syria's brutal repression of mass demonstrations across Syria in 2011 marked a decisive model of how authoritarian Arab regimes could avoid the fate of Ben Ali in Tunisia and Mubarak in Egypt (and later, Gaddafi in Libya), who were seemingly swept away by popular revolutions, led by a coalition of leftist youth, liberal, constitutionalist reformers, and moderate, democratic Islamists, such as Ennadha and the Muslim Brothers. Bashar al-Assad and his 'Alawi generals and security officials were determined to eradicate the possibility of mass popular participation in political life, which would have made Baathist and 'Alawi control of the Syrian state and economy impossible."