[...]f loss --> investment on self-betterment* (+ bettering of one's community) ~= striving
emergence of new independent mosques --> new property arrangements (+ admin + funding) --> growth of civil institutions
city bureaucracy of Islamabad ==Hull==> *uncivil politics* (سیاست غیرمدنی =/= civil society)
(like Tehran) Lahore = urban fabric palimpsest of:
•different eras of history
•political leadership
•social composition
•aesthetic styles
•modalities of social engineering
=/= dissolving the past into hypermodern
*postcolonial ~=> sectarian politics*
local mosque-related politics
سیاست محلی مسجدی
demographic change + population growth + strengthening of sectarian politics = ?
به طور قانونی غیرقانونی
legally illegal mosques
(illegal structures on land legally put aside for this purpose)
presence of bureaucrats within mosques in south Asia (since 19th century)
creating an ideal state by means of the mosque
loud zekr ذکر
mosque: (bearing) traces of the changing fortunes of its worshippers
qabza =/= voice: an individual's singular words and gestures arising from her embodiment *of hey maslak مسلک*
...civil servents
cultivating a modernist
cosmopolitan air
and their educated well-traveled
nuclear families
congregation (جماعت =/=? collective, community)
communal exchange
learning
contemplation
mosque employee hierarchy:
1. khatib خطیب the person who gives sermons during Friday prayers
2. imam امام the person who leads the give obligatory prayers during the day expect Friday
3. ghari قاری the person who had received enough training to render a pepper recitation of the quran
4. moazen موذن there person who gives the call to prayers, also responsible for cleaning the mosque
ghabze of mosque = expression of ambition (to found religious space) to forge the model Muslim community (beyond daily needs of worship)
***legal exercices & bureaucratic forms = a mode of experimentation*** (in being good [Muslim, intrinsic to Pakistan])
--> to enable civil relation (learning from Naveeda and Femke)
Islam is only one element of a complex weave of politics (involving local leadership, emergent communities of dissent and activism against an indifferent state)
flagging a social problem =/= filling a complaint
jahalat جهالت (=/= common sense + education + good breading)
resentment of uneducated
not class-coded?
--> character (determined by)
•nobility of birth =/= lowly birth
•enlightenment of education =/= ignorant
--Naveeda--> ‘maslak differences ~= grist for the art of war’
rumored
engineered
unfolding
sectarian geography of the city
mobilized in the form of bored policemen
prophet's era intermingled with Pakistan present
masjed zarar
gabze (mosque seizure قبضه مسجد) --explicit--> desire to stake a claim on a new nation-state (Pakistan) = expression of striving:
•tie religious/moral development to the nation-state development
•tie religious/moral development to the imagination of an earlier era of Islam
*expression of striving* in art: opening an art space, studio, school, or an institute (=/= create an institution as a conceptual gesture)
--> tie your development to the nation-state development and to an imagination (of change?)
•anything could be believed about a certain imam
•when someone (or group) attack you, they transform from human to animal
--> skeptical turn towards the world
neighborhood = ties + tensions
...................................
Naveeda chapter 2 Iqbal
Naveeda's ethnographic example of a scene of aspiration:
•librarians sit around a table (in a public library) engaged in a heated religious argument that threatens to spill into accusations of blasphemy
•Lahoris resolve to build mosques for their neighborhoods only to preside over the dissolution of their communities in their fights over the mosques
<-- sites of dissonance + aspiration
aspiration --> efforts at being Muslim (in the ways one knows or attached to) marked by a striving to an as-yet-unattained self without presuming that this next self is the final one
<-- tendency (=/= social program)
(=/= see these examples as the lack of consensus in Islam)
Iqbal --Naveeda--> theory of creative workings of time
Naveeda constructing a Pakistani Iqbal
Iqbal presence within:
•everyday acts of striving to be Muslim
•state exertion (official rhetoric)
•public culture of Lahore
**synthetic mode of thought**
--> how South Asian intellectuals created zones of thought by assimilating the work of thinkers from different times and parts of the world to their own ==> (develop and sustain a) *cosmopolitanism* [that exceed the limits places on imagination by colonialism, nationalism]
(--in--> both locatedness and translocal ambitions --understand-->) *the openness and connectivity that characterizes the socal*
Iqbal's mode of self-experimentation: he put himself in relation to dynamic individuals and emergent movements and institutions to see how they sat with him and he with them
--Naveeda--> *experimentation does not require the creation of the new* but rather new ways of inhabiting the fundamentals (of religion in Iqbal's case) --toward--> producing the readiness for change
-attitudes of toleration comes with belief in dogma
Mohammad
the prophet's return is creative : insert himself into the sweep of time with a view to control the forces of history ==> create a new world of ideals
*prophetic consciousness: a mode of economizing individual thought and choice by providing readymade judgment, choices, ways of action
Islam is strongly informed by *teleology: final causes and ends
•(a tradition of) biding worshippers to act in this world with the knowledge of brevity of earthly existence (and the certainty that they will meet their maker)
--> perception of time
Bergson --> enabling change in the human perception of time so that humans could see how their present was charged with open-ended potential
(1934:)
•duration: reality of time as a dynamic continuity
•intuition: imaginative means by which humans could perceive duration
(picture of) life = vital impulse through matter
--> (positive account of) evolution: continual discharge of creative ideas (and tendencies) moving through a world of matter
[*]metaphysics: a technique to avoid “false problems”
Bergson's understanding of intellect: denying humans the experience of time as duration ==> Iqbal
how Iqbal rendered (Bergson's) vitalist philosophy (which denied teleology) acceptable to Islam (which strongly is based on teleology):
the idea of a forward-looking aspect to the intelligence permeanting life --> for a Muslim an “ought to be” stands in the forefront inflecting the present well before any final end
human-God copartnership --imply--> advancement of the self as the object of striving {the self arcs towards God and partners with God in order to advance}==> change in the world
“the finite ego must be distinct, though not isolated, from the infinite”
(Iqbal)
Iqbal's striving:
•the end of one's striving is one's *next self*
•nonprogressive: one's next self could lay ahead, alongside of one, or in one's past
•not to part with their finitude too quickly (no fana dar hagh)
Iqbal's pholosophy -->? aesthetics of the self (~ creation of personality)
--(preoccupied with)--> *muslims crafting and tethering their subjectivity to the commentary world*
Iqbal's self-seeking individuals : actualize qualities attribited to God [(impersonal qualities:) majesty, beauty, grace] (to the best of one's ability) --Naveeda--> (individual impersonality) ***individuality marked by a certain impersonality*** : the more impersonal the qualify that is manifested the more unique one is
[...]