This article aimed to analyze the modes of production of subjectivity of men acused of practicing violence against women. These, by judge determination, took part in weekly (10 weeks from 3pm to 5 pm) workshops at the Center for Facilitation of Dialogue created by the Special Police Station of Women at the local Police of Minas Gerais (Dialogar) in the city of Belo Horizonte during 2013. This is part of a Master Degree develped from 2015 to 2017. Objetives of the study were: 1. To analyze the modes of production of subjectivities of men participating in compulsory groups to confront violence against women in the Project Dialogar during groups of 2013; 2. To dentify the profiles of the men served in the Dialogar; Assess the impact of Project Dialogar on the perception of men in their relations with women; 3. To analyze with men the potential of Dialogar's educational action in their experiences. Two methods of qualitative analysis were used to develop this case study: the theoretical method, which included registration forms and questionnaires produced by Dialogar; and a field survey with four men who use to take parte in the workshops during 2013. Therefore, it was used cartographic interviews were used, in order to collect the production of subjectivities of these men through their narratives, experiences and experiences. The theoretical fieldwork was based in the contributions of Deleuze and Guattari (1992, 1995, 2010), complemented by Foucault (1999, 2011), Bion (1965, 1970, 2004), Safioti (2004), Bluter (2010). Data from this study suggested that reflective groups, based on these men experiences and dialogue about these, can led men to rethink their way of relating to women, in a non-violent way. These group did not certainly solved their attitude problem completly, but it offered a starter, an opportunity for these men to review masculinity paths imposed to them. Data also allows us to affirm that these groups of men are potent educational strategy that can help violent men to acknowledge and to produce new subjectivities about masculinity, based on the dialogue between men that are able to compare their lives' experiences. These moments of expressing themselves are rare to men from any economic, race, social class.

Durational feelings, which have the peculiar quality of encompassing senses of transformation and of eternity, correspond to specific historical constellations within acts of reminiscence. Reminiscence describes a disposition towards the past, rather than directly the future. Can we posit, rather than incipient emergence or incipient becoming, a reminiscent emergence or a reminiscent becoming, where the act is not archival but is rather a gathering or shuttling, an act of radically ontological inclusion? As Laplanche's question, "what just happened" - as the constitutive problematic of subjectivity in his theory of seduction - implies, reminiscence is not necessarily an explicitly historical act in the sense of an archival draw or call but can be considered instead or also as subject-constituting in a structuralist sense, meaning here that they are informed by power.
Power informs emotions through acts of reminiscence. Information machines and their durational logics of operativity (in operativity) are structurally linked to subject formation through the flexion of the "image de la pense" in reminiscence, but only in a retroactive, rather than incipient, capacity. This is actually a partially classical deleuzoguattarian analysis of power (and perhaps of control) insofar as the social field is seen as coextensive with unconscious production of desire, but it departs from later developments across the post-internet political theories that invested so profoundly in the geopolitics of territoriality from the viewpoint of the emergent.
While I won't answer this secondary question here, my reading is attentive to a parallel project attempting to retrace - primarily through Camille Robcis and Francois Roche - how the politics of madness so central to the deleuzoguattarian political project (and by nearly all of France's intellectuals around the '68 marker) has become a politics of machines with seemingly little interest in the mad.
By revisiting Deleuze's conceptualization of reminiscence in this core early passage ("image of thought", with pulls from the three syntheses of time) we try to get a better idea of his project's relation to the past in its own relations to power and in doing so we try to provoke some new questions and paths for a rising structuralist current in media arts and theories not content with a complete erasure of psychoanalysis and its patients.

At a time when a sociopolitical order in assemblage of ‘Otherness’ is being increasingly founded/communicated upon certain privileged/stigmatized identities; my paper will attempt to unpack the appropriation/expropriation of these identities. I will exemplify this by referring to the ‘minority’ narratives across Asia, with a focus on selected recent examples of ‘Otherization’ of ethnic/religious minorities in China, India and Myanmar vis-à-vis their respective state’s socio-political instrumental ideologies. While the contexts differ across these countries, the paper will highlight a dominant theme of a certain identity ‘part’ against its very subordinate ‘whole’ status in the state actions and communications across myriad social environments. Using a multidimensional lens, I will primarily draw on Social Dominance Theory - SDT - (Sidanius & Pratto, 1999) to situate the ubiquitousness and stabilization of group-based social hierarchies in the context of the selected minority identities across Asia. Alongside situating the theoretical grounding using SDT, the paper will juxtapose the interdisciplinary themes discussed above, using the poststructuralist and post-capitalist arc, with thought experiments of Deleuze and Guattari (1983, 1987) through balancing, counterbalancing and problematizing the centering and non-centering of identities of one group over the other. The selected socio-political ideologies and narratives will be specifically contested from the loci of anti-identitarian thinking prevalent in Deleuze and Guattari’s works. For example, I will particularly draw on the concepts of rhizome, segmentarity and deterritorialization, comparing them to the otherwise implicit themes of hierarchy, structuralization and territorialization inherent in SDT. The paper will conclude with highlighting the translational potential in and relevance of suturing these works to better understand the contemporary issues of socio-political ideologies and narratives of preferred/disfavoured identities.