[...]be all heroic and saintly, tales of adventures and achievements, as in the way Manning ="trms">presented herself,) rather it can gather up it share of victories and wounds

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="large lg2" stl="font-size:110%"> everyday life='lgc'>: a life lived on the level of='lgc'>:
="lsts lst1">•surging ="trms">affects
="lsts lst1">•impacts suffered or barely avoided
spawns a series of little somethings dreamed up in the course of things
(="ppl">="ppl">Stewart='lgc'>:) “ideologies happen. power snaps into place. structures grow entrenched. identities take place. ways of knowing become habitual at the drop of a hat. but it's ordinary ="trms">affects that give things the quality of a something to inhabit and animate”


='strcls'>*ordinary registers intensity='strcls'>* (regularly, ="trms">intermittently, urgently, as a slight shudder)

(one can be) ='strcls'>***confused but attuned='strcls'>***

“we dream of getting by, getting on track, getting away from it all, getting real, having an ="trms"nttrm="knowledge,Knowledge">edge, beating the ="trms">system, being ourselves, checking out” -="ppl">="ppl">Stewart

(="trms">socialities, identities, dream ="trms">worlds, bodily states, public feelings are not simply “good” pr “bad” but always) both powerful and mixed

the talk, once set in motion, expands into a بیشه ="trms">thicket of ="trms">stories and ="trms">social maneuverings
(a s="trms">cene in a restaurant becomes) maze of inspirations and experiments ='heart'>♥
="prgrph">-“her brother's ="trms">stories are shell-shocked and they have no endings. they leave you hanging”

singularity of the event ='lgc'>==> a “we” of all ="trms">sorts opens in the room

chance event ='lgc'>==>
="lsts lst1">•a layer of conflict
="lsts lst1">•a daydream to things


...tuned in to some little something somewhere


“in a video that blankly records an arresting image, young ="trms">embodiments of a mainstream in the making come face to face with an otherness that compels a closer look. the order of re="trms">presentation gives way to a more violently ="trms">affective contact”
="ppl">="ppl">Stewart

force of things ='lgc'>='lgc'>--> what counts as an event

a politics of being/feeling conected
a politics of ways of watching
a politics of waiting for something to happen
a politics of ="trms">difference (of habit and dull ="trms">routine)


="trms">childhood coming back ='lgc'>[to you='lgc'>] as shocks of beauty

graphic ="trms">stories prompted by the seemingly simple work of re="trms">membering='lgc'>:
="lsts lst1">•kinship ties
="lsts lst1">•married names
="lsts lst1">•="trms">stories of alcoholism
="lsts lst1">•="trms">stories of accidents
="lsts lst1">•="trms">stories of violence
="lsts lst1">•="trms">stories of cancers


='lgc'>[='strcls'>*='lgc'>]potential='lgc'>: fleeting and a="trms">morphous, it lives as a residue or resonance in an emergent assemblage of disparate forms and realms of life; a thing immanent to fragments of sensory experience and dreams of ="trms">presence ='lgc'>--engenders='lgc'>='lgc'>--> attachments or ="trms">system of investment...

(people are) collecting found objects snatched off the ="trms">literal or ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical side of the road

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Yazid='lgc'>: the ="trms"nttrm="search">archetypal tyrant of islamic ="trms">memory

...a shift from thinking of Urdu as ex="trms">="trms"nttrm="cluster,club">clusively Muslim to thinking of Muslims as the custodians of a shared ="trms">heritage that Hindus have forgotten, but have the potential to reclaim
="prgrph">-="ppl">Anand ='lgc'>='lgc'>--> how do we understand the islamicness of urdu ="trms">poetry='qstn'>?

sp="trms"nttrm="already,spread">read of ='lgc'>[...='lgc'>] ="trms">poetry far beyond the bounds of ex="trms">="trms"nttrm="cluster,club">clusively muslim identity

sufism as an everyday mode of speaking of and speaking to the self (not as an esoteric practice, or as institutionally bounded)
="prgrph">-it gives you a ="trms">language to explore their ="trms">interiority
="prgrph">-(traditions of self-scrutiny and self-reflection,) a ="trms">poetry of self-knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>+ rebellion against ="trms">social convention ='lgc'>[='lgc'>+ frenzied violence (vahshat) ='lgc'>='lgc'>--> Majnun='lgc'>: an intellectual ="trms">articulation, ="trms">literary elaboration, and ="trms">social proliferation of the “mazhab of ="trms">love” a dominant strand of sufi theology, ethics, and political thought in the Balkans to Bengal complex='lgc'>]

earlier mode of understanding X as ir="trms">religious
discourses that recognize X as islamic


="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>*indic ="trms">nature of islam='strcls'>*
="prgrph">-islam is indexed within the lives of non-Muslim Indians through a form of str="trms"nttrm="danger,stranger">anger hospitality

many, besides muslims, have ongoing ="trms">relations to islamic sacred objects
="lsts lst1">•embrace of the divine
="lsts lst1">•efflorescence of ="trms">relations with nonhumans (snakes and cats)

(="ppl">Naveeda on) ="ppl">Anand's mournful tone ='lgc'>='lgc'>--> forces of restoration='lgc'> = forces of destruction

importance of shadows for an understanding of sensory experience, ="trms">aesthetics, and divine order

(="ppl">Naveeda asks for an) alternative approach to the islamic tradition besides the ="trms">trope of light ='lgc'>--="ppl">Anand='lgc'>='lgc'>--> ="trms">imagining a lived islam from the perspective of shadows

shadows as the (="trms">relational and individual) self
='strcls'>*ruin='lgc'>: draw visitors by making itself the inner rendered as the outer ='lgc'>='lgc'>--> a ="trms">traversal of one's inner self, otherwise hidden to oneself



perspective from the shadow ='lgc'>--allows='lgc'>='lgc'>--> to think about tradition paradoxically (about ='strcls'>*="trms">affective in="trms">heritances='strcls'>* in the constitution, trans="trms">mission, and transformations of the islamic tradition)

="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>****islam as identity ='lgc'>=/= islam as in="trms">heritance='strcls'>****
islam as in="trms">heritance ='lgc'>--Spadola='lgc'>='lgc'>--> like a river (='at'>#meander)

="ppl">Anand ='lgc'>='lgc'>--> ='strcls'>*how older forms of knowing and being coexist and are constantly in conversation and contestation with more ="trms">modern form='strcls'>*

...to re="trms">imagine the very de="trms">finition and coherence of “discourse”

='strcls'>*(="ppl">Foucauldian) archaeological work='strcls'>*='lgc'>: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century ="trms">poetry

="trms">question of coherence='lgc'> = ="trms">question of finding a grammar

difficult intellectual commitment to both ="trms">contingency and coherence

(you can witnessed in ="nms">Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)

='lgc'>[our challenge:='lgc'>] ='strcls'>*to make ourselves ="trms">literate='strcls'>* able to ="trms"nttrm="already,spread">read what is currently illegible to us

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="ppl">Kant's notion of hospitality='lgc'> = ="trms">translation of the sanskrit upanishads into persian by the mughal prince and philosopher Dara Shukoh (1615-1659)
='lgc'>--Ganeri='lgc'>='lgc'>--> hospitality towards texts and ideas='qstn'>?

='strcls'>*for an intellectual tradition to have the ability to show hospitality to an intellectual str="trms"nttrm="danger,stranger">anger='strcls'>*

="large lg4" stl="font-size:111%"> ="prgrph">-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement='qstn'>?
="prgrph">-how arabic intellectual ="trms">world showed profound hospitality to ="ppl">Freudian thought
="prgrph">-how ="nms">iranians showed profound hospitality to western philosophies ='lgc'>--witness='lgc'>='lgc'>--> self-confident and enriching ethical encounter with a foreign ="trms">system of knowl="trms"nttrm="knowledge,Knowledge">edge

گورکانی pre-colonial mughal empire, in="trms">heritor of long and unbroken traditions of islamic and indic thought, (from a place of power, privilege, ="trms">integration) welcomed the upanishads into dialogue with the conceptual ="trms">world of ="nms">tasavof

economic, military, and discursive powers of European imperialism ='lgc'>==> ="trms">epistemological and ="trms">ontological havoc they wreak on muslim forms of life

="lsts lst1">•to move back and forth between al-Ghazali (1058-1111) and ="ppl">Freud (1856-1939) ='lgc'><='lgc'>-- without any sense of swimming against the ='strcls'>*gushing streams of empty homogeneous time='strcls'>*
="lsts lst1">•bringing the upanishads, from several hundred years BCE, into conversation with the Quran ='lgc'><='lgc'>-- unconstrained by the ='strcls'>*teleology of linear ="trms">historical time='strcls'>*
='lgc'>='lgc'>--> (my ="trms">lecture-performances='lgc'>: being) inhabited a ="trms">world of multiple temporalities ='lgc'>{='lgc'>=/= teleology ='lgc'>==> linear time of progress, moving ever forward='lgc'>--teleology of time is central to ="trms">modernity ='and'>& ="trms">question of the self='lgc'>}

many post-colonial projects shares that sense of a break from the ="trms">past, which must now be recovered ='lgc'>--='not'>✕='lgc'>='lgc'>--> sense of rupture and alienation was not (and is not) the only way in which the colonized ="trms">responded to the colonizer

="large lg5" stl="font-size:160%"> Shakry ='lgc'>='lgc'>--> ='strcls'>*plenitude of time and the persistence of traditions='strcls'>* ='lgc'>+ productive conceptual dialogue (='lgc'>~= ="nms">ajayeb studies)
="lsts lst1">•to engage with the ethico-philosophical ="trms">questions

intellectual and ="trms">religious elite across the colonial Middle East and South Asia lived within a plenitude of time in which ="ppl">Freud and ="ppl">Ibn ="ppl">Arabi, separated by centuries, could productively speak to each other unconstrained by the borders of “tradition” and “="trms">modernity,” “="trms">religious” and “secular”
(Shakry > ="ppl">Anand)

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(Mufti > Weber='lgc'>:) inescapability of calculation and ="trms">instrumental rationality in a capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">society ='lgc'>==> fundamental transformation of ="trms">religious belief and practice in the ="trms">transition to [...]