[...]reation of personality)
='lgc'>--(preoccupied with)='lgc'>='lgc'>--> ='strcls'>*muslims ="trms">crafting and tethering their subjectivity to the commentary ="trms">world='strcls'>*
Iqbal's self-seeking individuals ='lgc'>: actualize qualities attribited to God ='lgc'>[(impersonal qualities='lgc'>:) ma="trms">jesty, beauty, grace='lgc'>] (to the best of one's ability) ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> (individual impersonality) ='strcls'>***individuality marked by a certain impersonality='strcls'>*** ='lgc'>: the more impersonal the qualify that is manifested the more unique one is
='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]="trms">modern identity ='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a ="trms">specific ="trms">interiority
='at'>#="trms">integration
='lgc'>=/= ="nms">Cinderella's (aim and process of) individuation ='lgc'>--="frds">Sina='lgc'>='lgc'>--> impersonal individuality
='lgc'>[="nms">Cinderella's shekayat شکایت='lgc'>]
Iqbal's nonintuitive pairings (='lgc'>=/= contra="trms">dictions)='lgc'>:
="lsts lst1">•experimentation / convection
="lsts lst1">•fidelity to one's ="trms">past / seeking one's future
="lsts lst1">•prophetic guidance / human freedom
="lsts lst1">•reason / revelation
="lsts lst1">•teleology / open future
="lsts lst1">•duration / transcendence
="lsts lst1">•freedom / ="trms">finitude
="lsts lst1">•individuality / impersonality
='lgc'><='lgc'>-- elements are drawn to each other, ="trms">mutual attraction (that does not detract from the plenitude of each)
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(Sir Sayyid='lgc'>:) “="trms">religion='lgc'> = revelation ='lgc'>+ reason” ='lgc'>--Iqbal='lgc'>='lgc'>--> affirmative picture of existence after revelation had ceased
Muslim thinking in need of biological renewal ='lgc'>==Iqbal='lgc'>='lgc'>==> revolutionary Muslim thinking
='lgc'>}='lgc'>='lgc'>--> a theory of human perception ='lgc'>+ intelligence ='lgc'>+ their place within the larger picture of ="trms">natural evolution
="prgrph">-in order ot make islam political they have to reject the super="trms">natural (miracles, keramat, etc.) ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Corbin's critique
='strcls'>*striving to overcome the (so-called) sickness of ="trms">modernity='strcls'>* ='lgc'>='lgc'>--> (now in Europe artists want to become ='lgc'>='lgc'>-->) ='strcls'>*physician of moral ="trms">community='strcls'>* (hakim al umat)
habits of Allah
="lsts lst1">•miracle
="lsts lst1">•
Iqbal ='lgc'>='lgc'>--> the ="trms">question is not of evidence (whether miracles did not did not happen), rather='lgc'>: whether belief in miracles is usefully to a ="trms">community ='lgc'>: miracles ='lgc'>='lgc'>==> intensify sense of super="trms">natural ='lgc'>='lgc'>==> hold together ='lgc'>='lgc'>--> ="trms">society with ='strcls'>*ideal nationality='strcls'>* (not territorial nationality)
='lgc'>}='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> (Iqbal is saying that) just as Muslims needed to understand the capaciousness of ="trms">nature (to be able to engage and value human striving), so too did they need to ="trms">accord existence to the super="trms">natural ='lgc'><='lgc'>-- quality of striving
Maududi's picture of aspiration
="trms">modern Muslim citizenry ='lgc'><='lgc'>--Maududi='lgc'>-- should be created by the state (='thdf'>the idea that state must mould every aspect of human life on consonance with its moral norms and program of ="trms">social reform ='lgc'>='lgc'>==> ='strcls'>*true Islam ='lgc'>=/= muslim Islam='strcls'>*
='lgc'>~= Islam is perfect, muslims not
="lsts lst1">•Asad ='lgc'>='lgc'>--> muslim self-transformation (self-directed changed) ='lgc'>='lgc'>==> perfect form of islam
="lsts lst1">•Maududi ='lgc'>='lgc'>--> (Muslims who know themselves to be weak by constitution ='lgc'>='lgc'>-->) one erect a state to install change in oneself ='lgc'>='lgc'>==> perfect form of islam
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> striving='lgc'>: individuation without individuality ='lgc'>~= potentiel without concrete ='lgc'>~= experimentation on self
producing the concrete environment within something to make it available to X ='lgc'>: enabling ='lgc'>=/= entailing
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="ppl">Naveeda chapter 3 law
="ppl">Naveeda='lgc'>:
="lsts lst1">•mosque='lgc'> = site of striving
="lsts lst1">•law='lgc'> = state's efforts at striving (and inflecting muslim aspiration) ='lgc'>[='lgc'>=/= law='lgc'>: site of colonial ="trms">codification and ossification='lgc'>]
="ppl">="ppl">Foucault ='lgc'>='lgc'>--> (when the state asks you for) registration='lgc'>: dis="trms">interested bureaucratic procedure='lgc'> = state's securing its ="trms">authority
='lgc'>~/= ="ppl">Derrida ='lgc'>='lgc'>--> law='lgc'> = a horizon of aspiration through a register of justice
munir report
semitic theory of state (Jewish, ="frds scrmbld"nttrm="Christianson">Christian, or Islamic)='lgc'>: the object of human life is to prepare ourselves for the next life ='lgc'>='lgc'>--> strive for human conduct which ensure for a person better status in the next ="trms">world
='strcls'>*state ='lgc'>='lgc'>--> act upon Muslim bodies to secure their afterlife='strcls'>* (by means of prayers and good work)
='lgc'>}='lgc'>='lgc'>--> define a Muslim='lgc'>:
="lstsrd">1. identify the ="trms">material body upon which am Islamic state is compelled to act (to ensure its afterlife)
="lstsrd">2. to protect non-Muslims from the state
="lstsrd">3. to protect the state from non-Muslims (kofar)
(for me there is a big ="trms">difference between='lgc'>:)
="lsts lst1">•islam='lgc'>: achievement of the ="ppl">Arabian nomads (that make the musulman of today live in the ="trms">past)
="lsts lst1">•islam='lgc'>: a tradition of intellectual ="trms">imagination of those who were conquered
Pakistan 1972 constitution ='lgc'>--(for the purpose of the constitution of the law)='lgc'>='lgc'>--> non-muslim='lgc'>: a person who does not believe in the absolute and unqualified finality of prophethood of Muhammad, the last of the prophets or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad or recognizes such a claimant as a prophet or a ="trms">religious reformer
something akin to copy="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right (trademark law) ='lgc'>='lgc'>--> disable non-Muslims from encroaching upon Muslim ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights over their tradition (undertaking muslim modes of worship='lgc'>: use of honorific titles and modes of address ="trms">specific to the prophetic ="trms">community, building mosques, calling azan, citing from Quran or hadis, etc.)
khatam anbia ='lgc'>='lgc'>--> khatm='lgc'>: seal ='lgc'>='lgc'>--> aspects of Islam as sealed off and ex="trms">="trms"nttrm="cluster,club">clusive to muslims
(Pakistan supprim court's ="trms">affective legal feedback loop) copy="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righting islam='lgc'> = affirmation of Muslim ="trms">nature ='lgc'><='lgc'>--="ppl">Naveeda='lgc'>-- ='strcls'>*a horizon of striving='strcls'>*
='lgc'>}='lgc'><='lgc'>-- an ='thdf'>example of (Iqbalian) reason ='lgc'>+ revelation
institutionalizing blindness
Iqbal on ahmadies='lgc'>:
="lsts lst1">•Tipu sultan collapse by the British 1799='lgc'> = mark of political and psychological subjugation of Muslims ='lgc'>--Iqbal='lgc'>='lgc'>--> Ahmadiyya messianic movement='lgc'> = subjugated people explaining to themselves their state of decline (negative enlightenment)
="lsts lst1">•tolerance='lgc'> = in="trms">difference
striving ='lgc'>=/= progress
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="ppl">Naveeda chapter 4 jinn
strident ='lgc'>='lgc'>--> engaging speech with vivid imagery
="trms">differential ='lgc'>='lgc'>--> differing knowl="trms"nttrm="knowledge,Knowledge">edge to proper ="trms">authority
lack of con="trms">sensus on what X is (among its varient constituents) ='lgc'>='lgc'>==> (problem of) loss of tolerance
(for example Pakistan='lgc'>:)
contra="trms">dictions between commitments to='lgc'>:
="lsts lst1">•existing hierarchies
="lsts lst1">•tribal ties
="lsts lst1">•universa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">religion (whose version of ="trms">community transcends those ties)
(="ppl">Naveeda) thinking of the potential lines of movement among entrenched ="trms">differences, ="trms">cited texts, and possible ="trms">positions generated by selves encountering others in the ="trms">world
intensities that burn within you ='lgc'>+ openness to conversation
attention to time ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> draw a consistent picture of an Islam with open future
disputation='lgc'> = a form of experimentation='lgc'>: doing and undoing of known forms (in the spirit of striving) ='lgc'>[='lgc'>=/= experimentation='lgc'>: innovation in self-making, or ="trms">social arrangements='lgc'>]
='at'>@="nms">apass
disputation='lgc'>: a form of ="trms">interaction (with risks and ill effects ='lgc'>[risk of alienation, estrangement of others='lgc'>])
='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]becoming='lgc'>: coming to terms with the ="trms">trajectories and crystalization of tendencies within the transcriptions of the state and in public culture ='lgc'>='lgc'>--> ='strcls'>**excavating the resources (that this way of being Muslim) give to itself to reflect upon and evaluate (='lgc'>='lgc'>--> renew its in="trms">heritance of Islam)
="lsts lst1">•approaching ="trms">history from the perspective of plenitude
="lsts lst1">•approaching ="trms">history from the perspective of lack
(upsurge of ex="trms">citement accompanying the creation of Pakistan ='lgc'>--Smith='lgc'>='lgc'>--> a tendency ='lgc'>[='lgc'>=/= ="trms">social movement for example reform or piety with identifiable advocacies and ="trms">trajectories='lgc'>] called) ='lgc'>[='strcls'>*='lgc'>]aspiration='lgc'>: sustaining the striving towards an ideal final form (a state, ="trms">society, self, etc.) ='lgc'>=/= achieving
the aspiration of making Pakistan ='lgc'>='lgc'>--> to aspire an islamic state ='lgc'>~~Smith='lgc'>='lgc'>--> muslim way of saying that Pakistan should build for itself a good ="trms">society
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ="trms">demand for a state='lgc'> = ="trms">demand for a ="trms">society ='lgc'>~= ="trms">demand for a self
how to ="trms"nttrm="already,spread">read Pakistan's ="trms">historical records shaped by the ='strcls'>*aspiration to strive as Muslims='strcls'>*='qstn'>?
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to effect experimentation ='lgc'><='lgc'>==
="lsts lst1">•disputation (jadal)
="lsts lst1">•argument (bahs)
="lsts lst1">•disputation (monazereh)
="lsts lst1">•debate ='lgc'>+ polemic
="lsts lst1">•building mosques
="lsts lst1">•
tradition and ethics of debate and disputation
Carl Schmitt ='lgc'>='lgc'>--> political theology
='strcls'>*politics discovers its ="trms">modernity by repressing the theological foundations of its concept and practice='strcls'>*
theology was always about ="trms">worldly politics ='lgc'>='lgc'><='lgc'>--> ="trms">religious transcendence ='lgc'>}='lgc'>='lgc'>==> run analysis both ways='lgc'>:
="lsts lst1">•transcendental coming into play (in some instances)
="lsts lst1">•="trms">worldly life coming into play (in some instances) ='lgc'>[immanent quality='lgc'>]
='lgc'>--="ppl">Singh='lgc'>='lgc'>--> self-making ='and'>& self-perfecting
='lgc'>}='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ="trms">religious argumentation ='lgc'>: expressive of ongoing striving
='strcls'>**one works on oneself by revisiting and reinhabiting theological conundrums (through words and practice)='strcls'>** ='lgc'>[same in artists as well='qstn'>?='lgc'>]
perceived eagerness for debate among lay muslims ='lgc'>='lgc'>--> (="trms">anxiety over) disputation ='lgc'>='lgc'>==>
="lsts lst1">•indulgence in abstract thinking
="lsts lst1">•undermine the tenacity of individual faith
="lsts lst1">•reduce the hold of the daily ="trms">obligations of ritual worship
="lsts lst1">•lead to a diminishing attachment to ="trms">worldly life or stakes in the ="trms">social
="ppl">Veena, Cavell > skepticism='lgc'>:
="lsts lst1">•philosophical efforts at securing one's knowl="trms"nttrm="knowledge,Knowledge">edge of the ="trms">world unmediated by sense experience (='lgc'><='lgc'>-- classical)
="lsts lst1">•human disappointment with our earthly condition of being distinct and separate from others (='lgc'><='lgc'>-- ="trms">social)
="lsts lst1">•efforts to secure unmediated knowl="trms"nttrm="knowledge,Knowledge">edge of others (='lgc'><='lgc'>-- ="trms">social)
="lsts lst1">•
='lgc'>[="ppl">Veena (giving ="trms">historicity and ethnigraphic precision)='lgc'>='lgc'>-->='lgc'>] skepticism ='lgc'>='lgc'>==>
="lsts lst1">•renders other vulnerable to suspicion
="lsts lst1">•unsettle ="trms">social ="trms">relations
="lsts lst1">•produce the conditions of possibility for suffering and violence
skepticism ='lgc'>='lgc'><='lgc'>--> aspiration
aspiration ='lgc'>=/= clear vision of ends
Pakistan='lgc'>:
="lsts lst1">•idemtifies itself as an ideological state (Islam) ='lgc'>[='lgc'>==="ppl">Naveeda='lgc'>='lgc'>==> (the possibility of) some experimentation within its ="trms">apparatus ='lgc'>: ='strcls'>***="trms">articulation and dispersal of ideology is not linear or cumulative='strcls'>*** it flows in directions other than from the top down='lgc'>]
="lsts lst1">•in="trms">herits the colonial administrative structure ='lgc'>+ imperatives of government (postcolonial state)
(="frds">Sina ='lgc'>='lgc'>-->) to be ideological about X ='lgc'>: driven to ascertain and adjudicate the others ="trms">relation to X
(certainly as an achievement)
in islamic ideological states (like Pakistan and ="nms">Iran) you are allowed to experiment on what is it to be a Muslim
(='lgc'>+ skepticism with respect to those who strive)
="lsts lst1">•skepticism transforms into an ='strcls'>*impersonal force='strcls'>* (that can emerge anywhere and strike anyone) ='lgc'>[='lgc'><='lgc'>-- dis="trms">embodied aspect of skepticism='lgc'>]
discourse of spiritual diagnosis
(takes place through an evaluation of one's physiology)
="ppl">Deleuze's ="trms">symptomatology='lgc'>: a creative act bringing about a change in health ='lgc'>+ affirmation of a way of life
="lsts lst1">•striving ='lgc'>='lgc'>--> good health
Iqbal ='lgc'>='lgc'>--> attentiveness to thr physiological as a means to gauge whether one's spirituality is on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right track
="lsts lst1">•with ="ppl">Bergson ='lgc'>='lgc'>--> concern for the futurity of Islam
="lsts lst1">•with ="ppl">Nietzsche ='lgc'>='lgc'>--> concern for the spiritual health
="lsts lst2">◦="ppl">Nietzsche='lgc'>: physician of culture, (understood as political act) “striving and self-diagnosis ='lgc'>='lgc'>==> implicates the individual in the ="trms">world ='lgc'>='lgc'>==> produce charges in the ="trms">world”
="ppl">Naveeda's ethnography ="trms">method of ="trms">interviewing='lgc'>:
="lstsrd">1. locate traces of X in (context='lgc'>:)
="lsts lst2">◦everyday life
="lsts lst2">◦public culture
="lsts lst2">◦
="lstsrd">3. see how this tendency crystallizes
="lsts lst2">◦at particular points
="lsts lst2">◦within particular persons
="lsts lst2">◦within particular texts
="lsts lst2">◦
="lstsrd">5. study this crystallization
="lsts lst2">◦comes to be overlaid
="lsts lst2">◦expressed through lived experiences
="lsts lst2">◦be productive of
="lsts lst3">◾further movements of the tendency
="lsts lst3">◾countertendencies
="lsts lst3">◾its dissipation
="lsts lst2">◦
jinn ='lgc'>='lgc'><='lgc'>--> striving
="ppl">Naveeda shiwsyin her research a single worshiper's choice of striving='lgc'>: relay upon a jinn for guidance on better ways to be a Muslim
='strcls'>*striving ='lgc'>='lgc'>--> put collectivity (for example family) in jeopardy='strcls'>*
='strcls'>*='at'>@="nms">apass
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(state pronouncements of) correct way to ='lgc'>[='qstn'>?how to='lgc'>] ='strcls'>*attach to the prophet='strcls'>*
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becoming a knowl="trms"nttrm="knowledge,Knowledge">edgeable ="trms">religious disputant
="ppl">Naveeda > Iqbal > the weary self that could not be roused to piety by ="trms">religious zeal strikes a posture as much of resignation to sin by a nonpracticing Muslim as of a certain pride of withholding oneself from conformism.
='lgc'>='lgc'>--> of one goes to prayer in a mosque it is by one's own choice
...to dismiss ="trms">differences='lgc'> = the political expression of the petit bourgeoisie
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Iqbal's disapproval of guidance ='lgc'>--variance='lgc'>='lgc'>--> (Sahib) seeking guidance from a jinn for pious pursuits
singularity of Sahib's efforts at improving himself as a Muslim ='lgc'>='lgc'>--> (Iqbalian aspiration) posture of the nonconformist
state's fears that the milieu was ="trms">pervaded by non-Muslim others posting as Muslims ='lgc'>--jinn='lgc'>='lgc'>--> ='lgc'>[made vivid='lgc'>] ='strcls'>*skeptical experience of everyday life as a place of illusion and trance='strcls'>* (go to ='lgc'>='lgc'>--> ='mywrk'>my work on Relaxing ="trms">Horror Tales for ="trms">Children and Adults)
bedat بدعت
accretion of customs in the form of innovation
jinn
="prgrph">-what ="trms">nature of influences jinn introduce into human lives='qstn'>?
="lsts lst1">•library of ="trms">religious commentary
="lsts lst1">•prophetic tales
="lsts lst1">•magicians’ manuals
="lsts lst1">•folklore
="lsts lst1">•ethnography
="lsts lst1">•
='lgc'>='lgc'>--> characterization of jinn
human ='lgc'>~= jinm ='lgc'>='lgc'>--> endowed with passion, rational faculties, ="trms">responsibility for their actions, etc. they eat, grow, procreate, die
constantly evolving ="trms">relationship between humans and jinns
from pre-islamic ='lgc'>--to='lgc'>='lgc'>--> Islamic
both good ='and'>& bad ascribed to jinn's constitution ='lgc'>--to='lgc'>='lgc'>--> to be much more unequivocally as="trms">sociated with evil
the little mischievous nafs نفس that make up a self ='lgc'>='lgc'>--> Muslim ="trms">interiority (projects='qstn'>?)
...in the belief of jinns='lgc'>:
="lsts lst1">•complex arrangement of cultural ="trms">memory
="lsts lst1">•political strategy
="lsts lst1">•mental illness
="lsts lst1">•individual subjectivity
="lsts lst1">•
='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*="ppl">Naveeda taking the existence of jinn for granted ='lgc'>='lgc'>==> (her effort) to learn more about the family that adopted them and their efforts at striving='strcls'>*
='strcls'>*taking the existence of X for granted ='lgc'>==to='lgc'>='lgc'>==> learn about the people who adopted X='strcls'>*
“Muslim ="trms">children - how bring them up='qstn'>?” vol 3
(in Islam) ="trms">child='lgc'>: bring without aghl عقل ='lgc'>+ ability to ="trms">communicate with divine beings, without sin
='lgc'>='lgc'>--> always under the threat of being easily led astray
eight-year-old Maryam
="prgrph">-attuned to ways in which this ="trms">world and the jinn ="trms">world were mirrored and ="trms">intertwined
="prgrph">-would look into the palm of her hand to see what the jinn would have her to see
="prgrph">-relayed the requests of human ="trms">world to the jinn
="prgrph">-bringing forth advice, ="trms">instruction, expression of desire (from the jinn)
="trms">relationship of ventriloquism (between Maryam and jinn)
there was an accepted contiguity of jinn and human selves ='and'>& possibility of a p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurality of voices in Maryam's mediation ='lgc'>='lgc'>--> enjoin her family to attend closely to her words
coterminous
هم مرز، هم زمان
Ahmadi in Pakistan
each Muslim group claimed itself the truest of all ='lgc'><='lgc'>-- ='thdf'>the idea that ='strcls'>*to accept the X's claim to be Muslim='lgc'> = accept one's own annihilation as Muslim='strcls'>*
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ="trms">question the limits of contiguity of ="trms">different forms of life (when co="trms">presence was tolerable='qstn'>? when co="trms">presence was made intolerable='qstn'>?)
imitato Muhammadi
emulating X (to experience X) ='lgc'>--through='lgc'>='lgc'>--> passionate ="trms">love and ecstatic identification with the X
(for example the prophet='lgc'>: seeing the prophet on one's mind's eye ='lgc'>+ imitating him)
="lsts lst1">•sufist approach='lgc'>: prophet is immanent in the ="trms">world
="lsts lst1">•varied ="trms">affective ="trms">relations to the prophet='lgc'>:
="lsts lst2">◦ecstatic ="trms">love
="lsts lst2">◦reverential ="trms">love
="lsts lst2">◦respect
="lsts lst2">◦
jinns having a dynamic disruptive ="trms">presence within the human ="trms">world
Sunni Deobandi's belief that the prophet is alive in his grave in Medina ='lgc'>~= Shia's notion of the hidden imam
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='strcls'>*several (competing) bodies of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*
="ppl">Naveeda ='lgc'>--="trms"nttrm="already,spread">read='lgc'>='lgc'>--> Sahib taking cues ='lgc'>--on='lgc'>='lgc'>--> prophet's example ='lgc'>--from='lgc'>='lgc'>--> faceless voiceless jinn ='lgc'>--with='lgc'>='lgc'>--> little ="trms">child surving as its medium
="large lg4" stl="font-size:112%">
="prgrph">-parental disappointment with sons
="prgrph">-="trms">children possible abandonment by their fathers
="prgrph">-wife's estrangement from her dying husband
='lgc'>='lgc'>--> ambiguities that undergrid lived ="trms">relations
“Maryam rushed to ="trms">greet him at the door of the house but then she fell back screening. apparently a thirty-feet-tall churail (witch) had followed Sahib from India. Sahib immediately dropped his bags at the doorstep and [...]