[...]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

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

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(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


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

="large lg3" stl="font-size:111%"> 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'>?)

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


="large lg5" stl="font-size:132%"> ='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


="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 [...]