[...] explain the processes that are inexplicable through other functional explanations ='lgc'>+ ="trms">affect exists as an object of power (political formations are reactive to and formed by ="trms">affect)
="brkr">
(="ppl">Naveeda ="ppl">Khan)
Jinns and ="trms">children
a place for a ="trms">child to build conviviality / continuity with a creature made of smokeless fire
(the girl) she charts through a modality of “hearing”
..that which defines the normative, the duties, and ="trms">responsibilities that accompany observance of a ="trms">religious tradition.
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="trms">different intensities by which the normative is reiterated
Jinns are also known to eavesdrop (esteragh-e sam’) on the angels in the lower reaches of heaven to acquire limited knowl="trms"nttrm="knowledge,Knowledge">edge of the future
the little mischievous spirits (nafs) that make up a self
='strcls'>**="trms">wonders of ="trms">children
="trms">children are born free of sin and have the ability to ="trms">communicate without reason (aghl) and therefore carry the threat of being easily led astray
8 year-old Maryam, channeling ="trms">communication between the jinn and her family
a time that she would look into the palms of her hand (to see what the jinn would have her see)
she ="trms">instructed the jinn that he could enter her father's body, with his per="trms">mission, jinn wanted to taste human food
her father and brothers would ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen carefully to her descriptions
(="trms">authoritative figure of the father becomes the pupil of his little daughter hearing her words of advice)='lgc'>--alterity
“in the middle east, the ="trms">child is seen as the crucial generational link in the family unit, the key to its continuation, the living person that ties the ="trms">present to the ="trms">past and to the future” (Ferena 1005)
“in the indian case ...the ="trms">child is seen as al="trms"nttrm="already,spread">ready being full person in domains to which the mother does not have access” (="ppl">Veena Das 1989)
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...healer or magician may utilize a ="trms">child to bring into ="trms">presence or ="trms">communicate with the spiritual being
(='strcls'>***the ="trms">presence of ="trms">child in Ma'rekeh-Giri معرکه گیری='qstn'>?='strcls'>***)
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ecstatic identifications with...
one could legitimately dream of the prophet, but one could never call him forth
both these paths escape jinn, having a dynamic if disruptive ="trms">presence within human ="trms">world, alongside the ="trms">presence of angels and saints
there can be no other experience of the prophet other than through the record of his words and deeds='qstn'>?='qstn'>?!!!
the daily struggle to ="trms">presence the prophet
علما olama ='lgc'>=/= بچه bache
face-to-face ='lgc'>=/= via-jinn
face-to-face learning from the olama (the ="trms">authoritative transmitters) versus a faceless and voiceless jinn with his ="trms">child serving as its ventriloquist (arusak gardan)
activating competing bodies of knowl="trms"nttrm="knowledge,Knowledge">edge and sets of ="trms">relations
(in the hope that one of them will pay off)
insistence on a modicum ='lgc'>[minimum amount='lgc'>] of consistency
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...enmeshed within a certain unintentional malevolence existing alongside generosity.
="prgrph">-malevolence is something that holds out the possibility of harm rather than actively intending it
="prgrph">-generosity is the willingness to concede to others rather than a nobility of character
(also the dilemma of introducing the jinn to your ="trms">child)
“exposing” his ="trms">children to their disruptive yet generative powers
‘exposure of ="trms">children to evil’
the innate resource of ="trms">children
(for Zezru) the ="trms">children are pure, they re="trms">present non-evil. they belong to shades. their innocence does not imply a state of passivity.
what regions of experience and expression the ="trms">child has access to='qstn'>?
innate resources of ="trms">children
Reynolds
="trms">children’s own resources are bolstered by the protection afforded by living and dead kin
a parent (or guardian), cannot know in advance what regions of experience and expression the ="trms">child has access to or what he or she is capable of
in Islam='lgc'>: ="trms">children are considered to have a certain strength and pre="trms">science that makes them effective as conduits to the ="trms">world of spirits ='lgc'>=/= innocent creatures to be protected
="lsts lst1">•="trms">children are free of ="trms">religious ="trms">obligations up to the age when they are seen as maturing
="lsts lst1">•protected by countercharms and exorcism only to an extent
a certain unintentional malevolence existing alongside generosity
='lgc'>[='strcls'>*='lgc'>]malevolence='lgc'>: something that holds out the possibility of harm (='lgc'>=/= actively intending harm)
='lgc'>[='strcls'>*='lgc'>]generosity='lgc'>: the willingness to concede to others (='lgc'>=/= a nobility of character)
="trms">religious ="trms">differences ='lgc'>--="trms">materialized='lgc'>='lgc'>-->
="lsts lst1">•as a malevolent witch
="lsts lst1">•in a father’s potentially malevolent ="trms">instrumentalization of his daughter (bringing the jinn home)
parsayi پارسایی
='strcls'>*pious self='lgc'> = com="trms">position of a series of ='strcls'>*presubjective singularities='strcls'>* (standing alongside one another ='lgc'>[within a milieu comprising other such series/="trms">seriousnesses='lgc'>])
='lgc'>=/= self-contradictory subject arching toward resolution
='lgc'>=/= norm-bearing subject that has achieved coherence
(='strcls'>*presubjective singularities='strcls'>*)
let's explore how a self moves alone this series of singularities, what brings about movement, and where may it be tending ='lgc'>[wohin='lgc'>]
='lgc'>='lgc'>---="ppl">Naveeda='lgc'>='lgc'>--> presubjective singularities='lgc'>: ="trms">different versions of oneself that are not sharply distinguished from one another but are nonetheless distinct
='lgc'>[='strcls'>*='lgc'>]subjectivity='lgc'>: whatever you do set yourself apart from others
Maryam's father, has moved from a version of himself that he knew to other versions of himself of which he did not have ="trms">prior knowl="trms"nttrm="knowledge,Knowledge">edge
his movement was toward the jinn and then away from them. so not in the series that constituted ‘him’, but also moved toward the series constituting the jinn. a zone of jinn becoming.
(or human becoming for the jinn)
allowing himself to be a multiplicity
“Our faith had become weak and our ="trms">obligatory worship was suffering.”
is Sulayman (the jinn) then the arc of a certain line of flight for Maryam='qstn'>?
friendship between a human (little sunni girl) and a nonhuman (jinn) ='lgc'>[='lgc'><='lgc'>-- enabled ='and'>& nurtured by the possibilities of malevolence ='lgc'>+ generosity='lgc'>] ='lgc'>='lgc'>==> movement within a field of negativity ='lgc'>==="ppl">Naveeda='lgc'>='lgc'>==> a means of gaining voice
artificiality of need in the everyday ='lgc'>='lgc'>--> this view eclipses what is at stake in the everyday life, what jeopardized it ="trms">internally and externally
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='strcls'>*the formation of selves within contemporary Muslim ="trms">societies='lgc'>:
(A) existence of multiple selves within an individual, which is context-dependent and ="trms">intersubjective. the individual may espouse ="trms">different self-re="trms">presentations at ="trms">different moments, these are not viewed as inconsistent to the illusion of wholeness (Ewing 1997)
(B) the subject acts on herself in such a way as to make the norm constitute her as pious self. this is a self that is generated through its particular emergence from and ="trms">interpenetration with, the norm. (Mahmood 2001)
(C) the self as the realm of presubjective possibilities. in ="ppl">Deleuze words “impersonal and pre-individual singularities” exists within a plane of immanence. “far from being individual or personal, singularities preside (take over and govern) over the genesis of individuals and persons; they are distributed in a ‘potential’ which admits neither Self not I, but which produces them by actualizing or realizing itself, although the figures of this actualization do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (="ppl">Deleuze 1990)
a given individual moves between these qualities without necessarily ="trms">morphing into entirely ="trms">different selves ='lgc'>='lgc'>--> ='strcls'>***="trms">difference ="trms">internal to being='strcls'>***
(that ‘="trms">difference’ is ="trms">internal to being)
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to betray the immediate norm (of this ="trms">society) (to ensure a continued ="trms">relationship with them)
but i am al="trms"nttrm="already,spread">ready moving to my next self
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='strcls'>*ethics of ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening
(1) ="trms">gestures as cultural text (="ppl">Clifford ="ppl">="frds scrmbld">Geertz)
(2) ="trms">codes to crack the regulative mechanisms of a ="trms">society (="ppl">="frds scrmbld">Pierre ="ppl">Bourdieu)
(3) how thinking proceeds apace with ="trms">gestures, how ="trms">gestures gather thought, sounded and unsounded, and how voice is incorporative ='lgc'>[tending to incorporate or in="trms"nttrm="cluster,club">clude things='lgc'>] of these ="trms">gestures
(Heide[...]