[...]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'>]
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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
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
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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
='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
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="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 without pause rushed to the mosque to say his prayers. when he returned home, Maryam assured him that the witch had left him.”
Sahib allowed the entry of jinn into his home without the armature of the average amil (who undergoes considerable pain and deprivation to be able to lay claim upon particular force, and undertake continental exercises of the body and mind to control it)
='lgc'>--risk='lgc'>='lgc'>--> potential disruption of the family
='lgc'>--abdicate='lgc'>='lgc'>--> his ="trms">position of ="trms">authority within his family ='lgc'>--to='lgc'>='lgc'>--> attend to his daughter's words of guidance
='strcls'>*his turn towards Maryam='lgc'> = turn away from the ="trms">present='strcls'>* (of his everyday life not having the spiritual richness ='and'>& ='strcls'>*="trms">authoritative accounts='strcls'>* ='lgc'>[he desired to make himself a better Muslim='lgc'>])
from a pedagogical figure ='lgc'>--to='lgc'>='lgc'>--> pupil to his daughter
pursuits of the self ='lgc'>='lgc'>~=> incorporate the unexpected ='lgc'>--extent='lgc'>='lgc'>--> abdicating full control of oneself
in bringing a jinn into his life ='lgc'>='lgc'>--> it became a version of him joining other versions of himself with whom he was bound
='lgc'>--Iqbal='lgc'>='lgc'>--> striving to one's next self
in the famous tale of Aladdin and the magic lamp, a ="trms">child found a genie and could be ="trms">literally pulled out of a humdrum existence to soar the skies
="lsts lst1">•Maryam shared the jinn's joy in discovering human food
="lsts lst1">•she got to whisper her secrets into his ears
="lsts lst1">•make him complicit in her projects
="lsts lst1">•she got to temporally take leave of her body that was changing beyond her control
(="ppl">Naveeda asks) was Sulayman (the jinn) about the inability to acknowl="trms"nttrm="knowledge,Knowledge">edge friendship over time='qstn'>?
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="ppl">Naveeda chapter 5 mulla
graffiti ='lgc'>='lgc'>--> awareness of X at the level of ="trms">gesture and ="trms">affect
participation in change
(="ppl">Agamben ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]="trms">gesture='lgc'>: inhabiting of potentiality
="ppl">Naveeda four s="trms">cenes of aspiration='lgc'>:
="lstsrd">1. librarians engaged in argumentation over the ="trms">nature of the prophet's body after his death ='lgc'>--="trms">gesture='lgc'>='lgc'>--> argumentation
="lstsrd">2. neighborhoods embroiled in fights over mosques in attempting to prescribe the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful atmosphere for prayer ='lgc'>--="trms">gesture='lgc'>='lgc'>--> seizure
="lstsrd">3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet ='lgc'>--="trms">gesture='lgc'>='lgc'>--> legal experimentation
="lstsrd">4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) ='lgc'>--="trms">gesture='lgc'>='lgc'>--> search for guidance
='lgc'>}='lgc'>--="trms">affect='lgc'>='lgc'>--> accompanied by intensity of ="trms">seriousness, sincerity, ex="trms">citement, disappointment, sense of loss
='lgc'>}='lgc'>--commitment='lgc'>='lgc'>--> friendship, neighborliness, familial ties
large arsenal of off-color ="trms">jokes about specia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list fogures of all ="trms">religious traditions in the popular culture of the subcontinent...
="lsts lst1">•="trms">horror ="trms">stories
="lsts lst1">•psychological profile of mullas
="lsts lst1">•weekly skewing of mullas
="lsts lst1">•mulla ="trms">jokes
="lsts lst1">•cartoons
="lsts lst1">•
political commentary ='lgc'>='lgc'><='lgc'>--> criticism
='lgc'>='lgc'>--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) ='lgc'>='lgc'>--> ='strcls'>*="trms">pervasive skepticism='strcls'>* ='lgc'>[also in ="nms">Iran='lgc'>]
skepticism shadows striving (='qstn'>?)
the other of the striving muslim in Pakistan='lgc'>:
="lsts lst1">•shadowi Shia
="lsts lst1">•deceiving Ahmadi
="lsts lst1">•bad-tempered mulla بدمزاج
mulla='lgc'>:
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> ossification of the institution of ulama
="lsts lst1">•Pakistani state ='lgc'>='lgc'>--> ossification of commentary upon Islamic texts
...everyday assertion that one's ="trms">religiousity is superior to others
mulla='lgc'> = full-fl="trms"nttrm="knowledge,Knowledge">edged maleficent persona
skepticism of daily existence
="lstsrd">1. ...(they become skeptical) about his rationality and grounds for his beliefs
="lstsrd">2. ...(at some point) anything could be said or believed about him
="lstsrd">3. ...(he felt like) everyone around him had turned to ="trms">animals
="lstsrd">4. ...(he presumed) everyday life was one of illusion and appearances ='lgc'>[go to ='lgc'>='lgc'>--> ="nms">kelile demne این همه سودا است، مجاز='lgc'>]
='lgc'>}='lgc'>='lgc'>--> actualize the potential for ='strcls'>*skepticism that existed in the ="trms">social fabric='strcls'>*
='lgc'>=/= chance encounter
='lgc'>=/= ="trms">pervasive condition
figure of the mulla ='lgc'>[='lgc'>~= collective fear ='lgc'>+ revulsion='lgc'>] ='lgc'>--="trms">traverse='lgc'>='lgc'>--> the fragmented public culture of the city
='lgc'>[='strcls'>*='lgc'>]ulama='lgc'>: guardian, transmitter, ="trms">interpreter of shari'a
='lgc'>+ ="trms">specific claims of knowl="trms"nttrm="knowledge,Knowledge">edge upon='lgc'>:
="lstsrd">1. تفسیر tafsir (commentary upon the Quran)
="lstsrd">2. فقه figh (jurisprudence)
="lstsrd">3. حدیث hadis (sayings of the prophet)
="lstsrd">4. کلام kalam (speculative theology)
='lgc'>+ (in Pakistan) personnel in mosque='lgc'>:
="lstsrd">1. امام imam
="lstsrd">2. خطیب khatib (Frida sermon)
="lstsrd">3. قاری ghari
="lstsrd">4. موذن muezzin
mulla ='lgc'>--derogatory='lgc'>='lgc'>--> one who is overzealous in upholding the letter of the shari'a
(='lgc'>+ additional connotation='lgc'>:)
="lsts lst1">•ignorant master ='lgc'>[go to ='lgc'>='lgc'>--> mulla nasruddin='lgc'>: ="trms">religious master who gets by in life through hypocrisy and cunning ='lgc'>+ outsmarting those of noble birth and high cultivation='lgc'>]
="lsts lst1">•gabza ="trms">agent (seizure of property)
="lsts lst1">•sodomizer (one who rapes men)
="lsts lst1">•a naive fool out of step with his time
="lsts lst1">•
colonial politics in south Asia ='lgc'>='lgc'>--> British colonial administration in India see ulama as outdated, deliberately obscurantist, jahel ='lgc'>='lgc'>==> negative stereotype ='lgc'>='lgc'>--='lgc'>='lgc'>--> post-colonial period
mullaism='lgc'>:
="lsts lst1">•Pakistani state ='lgc'>='lgc'>--> fossilized state of knowl="trms"nttrm="knowledge,Knowledge">edge on Islam
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> mullaism ='lgc'>=/= freedom of ijtihad
(Talal Asad ='lgc'>='lgc'>-->) Islamic diskursive tradition is grounded in ='strcls'>*argument that anticipates resistance='strcls'>* in the form of doubt, in="trms">difference, or lack of understanding ='lgc'>='lgc'>==> it employs the force of reason to bring forth the ='strcls'>*willing performance of a practice='strcls'>*
='lgc'>}='lgc'>==produce='lgc'>='lgc'>==> domain of orthodoxy (='lgc'>+ ="trms">relations of power)
(for ="ppl">Naveeda) ="trms">anxiety or skepticism ='lgc'>~= sign of aspiration for striving
labbaik='lgc'>: i am here (to follow your orders)
theatrical unteality
...animus lies in the ="trms">world
='lgc'>[later he='lgc'>] identitues this animus with thr workings of iblis (satan)
...this is a city of whispers ='lgc'>[waswasen='lgc'>], a city of mad possession ='lgc'>[shar='lgc'>], a city of deviation ='lgc'>[ilhad='lgc'>], a city of ="trms">anxiety ='lgc'>[tazadzud='lgc'>], a city of dispersion ='lgc'>[intishar='lgc'>]
the ability to smell oneself ='lgc'>='lgc'>--> to experience oneself as other
how public culture can ability skepticism as a ="trms">pervasive condition
mulla ="trms">jokes ='lgc'>='lgc'>--> ="trms">horror ="trms">stories='lgc'> = fear ='lgc'>+ revulsion
(="ppl">Freudian) eruptive quality of ="trms">jokes ='lgc'>='lgc'>--> ="trms">joke erupts into everyday life as of from elsewhere
political cartoon='lgc'>: maximum effect through a minimum of details
(mulla) ="trms">jokes, ="trms">horror ="trms">stories, political cartoons ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ='strcls'>*exiling the foreignness within='strcls'>*
="trms">stories of='lgc'>:
="lstsrd">1. mosque in an upscale shopping center
="lstsrd">2. sexually predictory mulla
='lgc'>}='lgc'>='lgc'>--> (speaks of='lgc'>:)
="lstsrd">1. the perception that there were places in Pakistan where vise was allowed to grow unchecked
="lstsrd">2. the menace the ulama introduced into everyday life
='lgc'>}='lgc'>='lgc'>==> (the effect of='lgc'>:)
="lsts lst1">•keeping public attention upon possible sites and ="trms">agents of corruption
="lsts lst1">•putting the everyday life into ="trms">question (as to whether it was what it appeared to be)
political cartoons ='lgc'>--imply='lgc'>='lgc'>-->
="lsts lst1">•Pakistanis are caught in someone else's game
="lsts lst1">•growing unfamiliarity of Pakistan
(charges of)
sinfulness
sexual voraciousness
cunning
gluttony
political ambition
worthlessness
corruption
self-destruction
='lgc'>='lgc'>--> continuous efforts to set the mulla outside of oneself (='lgc'>=/= everyday familiarity with the ulama)
='strcls'>***negative ="trms">stories and cartoons ='lgc'>--express='lgc'>='lgc'>--> various degrees of skeptical orientation to the ="trms">world='strcls'>***
="trms">jokes ='lgc'>--(descriptive ="trms">density)='lgc'>='lgc'>--> full expression to skepticism
='lgc'>--='lgc'>{also in ="nms">Iran='lgc'>}='lgc'>='lgc'>--> making (mulla) grotesquely other ='lgc'>='lgc'>==> inconcevable to ="trms">imagine any points of relatedness (to mulla)
="lsts lst1">•scatological ="trms">jokes
="lsts lst1">•reworking of official ="trms">rhetoric for ludic effect
="lsts lst1">•exaggerated performance of power
='lgc'>}='lgc'>--Mbembe='lgc'>='lgc'>--> “="trms">relationship of conviviality with the realm of official power”
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vulgarity ='lgc'>==long-term='lgc'>='lgc'>==> ='strcls'>*zombification of official figures='strcls'>* (robbed of their humanity ='lgc'>='lgc'>--> they cannot be apprehended except through their caricatures)
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="brkr">
to loosen some terms carefully='lgc'>: ="trms">memory, form, order,
="large lg4" stl="font-size:110%">
='lgc'>[The arts of ="trms">memory- Comparative perspectives on a mental art[...]