[...]="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


="large lg2" stl="font-size:112%"> ="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



="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'>*

="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'>='lgc'>==> ="trms">epistemological and ="trms">ontological havoc they wreak on muslim forms of life

="large lg1" stl="font-size:149%"> ="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'>='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

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'>='lgc'>==> fundamental transformation of ="trms">religious belief and practice in the ="trms">transition to the ="trms">modern ="trms">social order
="lsts lst1">•“steel-hard shell” (stahlhartes Gehäuse), “iron cage” ='lgc'>--provides='lgc'>='lgc'>--> range of possibilities for ="trms">social action and ="trms">social ="trms">imagination

='strcls'>***="trms">modern intellectua="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list form of romantic irrationalism='strcls'>*** ='lgc'>[in contemporary art within Europe ='lgc'>='lgc'>--> ='at'>#="trms">fables of='lgc'>: novelty, innovation, departure='lgc'>]
redemption from the rationalism and intellectualism of ="trms">science ='lgc'>='lgc'>--> craving spheres of the irrational (spheres that intellectualism has not yet touched) are now raised into consciousness and put under its lens
='lgc'>}= a ="trms">method of emancipation from intellectualism

intensive ="trms">social transformation in the postcolonial ="trms">world
conditions of neoliberal global capitalism

='lgc'>[we have to see='lgc'>] disenchantment, necessarily open-ended and incomplete ='lgc'>=/= self-consciously ="trms">formulated projects of re-enchantment

='lgc'>[i have to be carefull with my='lgc'>] allusive evocation of the passing of secularity into obsolescence

='mywrk'>my work with computre programming and ="trms">database ='lgc'>='lgc'>--> practices of calculability='lgc'>: a hallmark of the secularization thesis

subtraction ="trms">stories='lgc'>: accounts of the emergence of ="trms">modernity-secularity as merely the falling away of extraneous elements (leaving a core of foundational human experience and its self-understanding)

(Mufti > Asad ='lgc'>--clarifying='lgc'>='lgc'>--> the ways in which) ='strcls'>***the very ="trms">category of ="trms">religious experience as a distinct and delimited domain of ="trms">social and cultural life emerges out of ="trms">transitions to ="trms">modernity='strcls'>***

="large lg3" stl="font-size:111%"> islamism='lgc'>: a return of islam, either uncontaminated by, or having shaken itself free of, the liberal thought and practice of the ="trms">modern west

jargon of authenticity='lgc'>: (a form of thinking, to understand crisis in terms of) loss and attempted recuperation of ="trms">past ="trms">social and cultural forms

emergent postsecular common sense ='lgc'>='lgc'>==>='lgc'>{islamist practices='lgc'> = an expression of ="trms">religious consciousness ='lgc'>=/= the inroads of secularism ='lgc'>~= Western imperialism='lgc'>}

(='qstn'>?what is made to disappear from view altogether in) conceptualizing the ="trms">interaction of secular and ="trms">religious ="trms">imaginations and spaces in ="trms">modern Muslim ="trms">societies

="large lg4" stl="font-size:110%"> ='lgc'>[='strcls'>*='lgc'>]enlightenment='lgc'>: an encompassing logic of bourgeois ="trms">modernity, within and against which ="trms">different ="trms">social groups struggle in widely ="trms">different ways (it is not something to be selected or rejected at the great salad bar of ="trms">modern life)

='strcls'>*dialectical perception='strcls'>* ='lgc'>='lgc'>--> reviva="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list claims (of whatever) are products of the very cultural logics they disavow and disown
='lgc'>==Mufti='lgc'>='lgc'>==> ='strcls'>*islamist thought and practice cannot sustain their claim to be uncontaminated by the ="trms">modern imperial process='strcls'>*


precolonial ="trms">poetic traditions in the persianate sphere (influenced by persian)

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="large lg5" stl="font-size:163%">
="trms">systematic observation of the moon and its light ='lgc'>==drive='lgc'>='lgc'>==> development of ="trms">science
studying soft moonlight ='lgc'>=/= short-lived and blinding sensation of a flash of lightning

moon='lgc'>:
boundary of the terrestrial domain
bediator between this ="trms">world and the next

moonlight ='lgc'>='lgc'>==>
="lsts lst1">•reflections about the ="trms">interstellar order of space
="lsts lst1">•boundaries of terrestrial captivity زندان تن
="lsts lst1">•='strcls'>*semi-c[...]