[...]d 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


="large lg2" stl="font-size:111%"> 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

="large lg1" stl="font-size:125%"> 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'>?


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'>*

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


="large lg3" stl="font-size:112%"> 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

="large lg4" stl="font-size:111%">
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

="large lg5" stl="font-size:147%"> 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'>?)[...]