[...]blages, organic and not

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="nms">ajayeb is ="trms">system ="trms">imagination

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='lgc'>[="ppl">Naveeda ="ppl">Khan='lgc'>]

Perhaps the ="trms">question could be posed as, how do we come to grips with the universal, the supra-="trms">historical, or even the ="trms">cosmos within our global ="trms">present, ="trms">imagining a local that lays claims upon all three='qstn'>?

is there a Muslim environmental ="trms">imaginary='qstn'>?

‘Islamic ="trms">ecology and environmental ethics’ ='lgc'>='lgc'>--> the need to center a vibrant ="trms">materiality or the liveliness of things in the ="trms">anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)

It should come as no surprise that my own efforts at centering ="trms">materiality comes through studying how these predominantly Muslim farmers ="trms">interact with and come to acknowl="trms"nttrm="knowledge,Knowledge">edge nonhuman forms of life (in="trms"nttrm="cluster,club">cluding the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a ="trms">book tentatively titled Ensouling the ="trms">Anthropo="trms">cene='lgc'>: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of ="trms">Children and Jinn.” ='lgc'>[source='lgc'>: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-="trms">interview-with-naveeda-khan-about-of-="trms">children-and-jinn='lgc'>]

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(what i am ="trms"nttrm="already,spread">reading in ="nms">ajayeb)_with ="ppl">Naveeda='lgc'>: “Muslim ="trms">cosmology and eschatology hold promoise of ="trms">ecological thought, providing an unexpectedly ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective on our creaturely ="trms">interconnectedness.”

='lgc'>[="nms">ajayeb (and telegram) is full of='lgc'>] ="trms">gestures of incorporating repugnant ='lgc'>[offensive to the mind='lgc'>] others='lgc'>='lgc'>---that one sees reflections on divine creation qua ='lgc'>[als='lgc'>] creaturliness


thoroughly disabused
aufklären آگاهیدن آگاییدن

expound تفسیر

incentive مشوق, فتنه انگيز

litany مناجات وعبادت تهليل دار

showmanship (نمايشگرى='qstn'>?)
effektvolle Darstellung, Schauspielproduktion

queasy به طور تهوع آوری لطیف مزاج

(a gedture of) ludic ='lgc'>[playfull, spielerisch='lgc'>] transcendence of ='lgc'>[the='lgc'>] ="trms">present

obdurate سرسخت
="prgrph">-showing unfeeling resistance to tender feelings-
(picture of the ="trms">world as) pristine ="trms">nature طبیعت بکر being destroyed by humans (='lgc'>='lgc'>--> ="trms">narcissistic='qstn'>?)
='lgc'>=/= view of theology/="trms">religion on ="trms">ecology
='lgc'>=/= (="trms">stories of humans and dogs='lgc'>:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the ="trms">world ='lgc'>='lgc'>--> ="trms">mutual fate

does islamic theology (in both elite and popular belief) offers us a way toward ='strcls'>*sensing our embeddedness in this ="trms">world='strcls'>* ='qstn'>?
="prgrph">-might ="nms">ajayeb (creationist='qstn'>?) ="trms">narratives be generative of ="trms">interconnections between humans and other ="trms">animals within the predominant muslim context='qstn'>?
="prgrph">-why climate ="trms">science doesn't/hasn't effect a meaningful engagement with the ="trms">world='qstn'>? ='lgc'>='lgc'>--> an image of thought that is not ="trms">interiorized='strcls'>***
(="ppl">Strauss='lgc'>: ='strcls'>*thought is always in the ="trms">world.='strcls'>* being in the ="trms">world subsumes realms of both abstractness and concreteness) ='lgc'>='lgc'>-->='lgc'>[a tradition of thought that produces (& works with)='lgc'>: “Abstraktheit ='lgc'>=/= Greifbarkeit"='lgc'>]
='strcls'>***how ="nms">ajayeb naratives provided the filaments of (muslim) ="trms">ecological thought as a perspective on our ="trms">interconnectedness and ="trms">mutual entanglements='qstn'>? ='lgc'>[="ppl">Naveeda, ="ppl">Anand, ='lgc'>]

(wanting a) most perfect creation (to leave the best part to the end='strcls'>*) ='lgc'>==> God created humans last of all ='lgc'>==> consigned humans to a state of ='strcls'>*belatedness to the ="trms">world='strcls'>*
(unapologetically) ="trms">anthropocentric='lgc'>: ='strcls'>*making the human drama the most important one to watch='strcls'>*

acts of worship (that bears witness to)='lgc'>:
="lsts lst1">•regularity in ="trms">nature
="lsts lst1">•one's own ="trms">nature

(agian) Khidr, the prophet in green, who is as="trms">sociated with hermeticism and also has a ="trms">presence ='lgc'>[...='lgc'>] as a way to sug="trms">gest a subterranean connection between ='lgc'>[...='lgc'>] textual tradition and the everyday lives of riparian (رود کنارى) Muslims ='lgc'>[...='lgc'>]

riparian context ساحل کنار ,رود کنار ,حریم رودخانه
='lgc'>[context ='lgc'>=='qstn'>? کنار='lgc'>]


“BE!” بععععع بع ع ع ع ع ع ع ع ع


Ikhwan='lgc'>: every creature knows and speaks of creation
that knowl="trms"nttrm="knowledge,Knowledge">edge is not privilege of humans
that it is the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of humans to ="trms">imagine that they live in the ="trms">presence of mute ="trms">nature

نکیر و منکر ="trms">interrogations by Nakir and Munkar, faith-testers of deads in their graves

="large lg1" stl="font-size:125%"> دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
="prgrph">-return of humans as dogs ='lgc'>='lgc'>--> idea of rebirth ='lgc'>='lgc'>--> not homogeneously muslim space
“='lgc'>[who is='lgc'>] compelled to return as if it were a cosmic debt they owed the ="trms">world”
="prgrph">-pathos of the inability of humans to sustain cross-="trms">species companionship ='lgc'>='lgc'>--> the ="trms">visceral dislike of the dregs of the many existence of dogs
='lgc'>='lgc'>--> dogs’ quality of aliveness; being more or less useless other than the occasional and fitful دمدمى protection of households that made them serve as the singular sign of life, a trace of God's surplus creativity. (="ppl">Naveeda's work in chauras)

one's future ="trms">animal self

(هشتاد ساله) octogenarian mindful of life's ="trms">finitude
="prgrph">-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife='qstn'>?
="prgrph">-polysemy of imagery and wordss

“earth breaks so much” ='lgc'>='lgc'>--> ='qstn'>?>

sug="trms">gesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت


='strcls'>***="nms">ajayeb's heterogeneously muslim spaces
="lsts lst1">•traces of Hindu, Chinese, ="trms">Greek ="trms">interest and thought
="lsts lst1">•occasion for cross-="trms">species sentience (="ppl">Naveeda's beautiful research in chars)

visiting of shobhe to the town
(shobhe gave the town a visit)
شبهه
شبح شبهه

bringing bits and pieces of songs from many places... over their cell phones... being well versed in the ="trms">different types of music to be able to tell the songs apart...
(="frds scrmbld">Sven, )

attention to the physical surround of the ="trms">religious consciousness rather than to the inner workings of their body

.

آخرت

آخرش


smells, rotting bodies, eroding bodies, soil com="trms">position, etc.

(to ="trms">imagine dogs and humans coexisting as) competting possibilities within unformed ="trms">matter='strcls'>* ='lgc'>[='lgc'>=/=='qstn'>? companion ="trms">species='lgc'>]

dwindling quality of life (and diminished humanity)

(="ppl">Anand, van ="ppl">="ppl">Dooren, ="ppl">Naveeda ="trms">wondering) how in certain geographies disappearance of ="trms">species seems not to give the people a moment's pause

='strcls'>* what_ gives a pause ='qstn'>?


='strcls'>*="trms">species self-perpetuation is sometimes with='lgc'>:
="lsts lst1">•biological reproduction
="lsts lst1">•becoming
="lsts lst1">•trans="trms">figuration
="lsts lst1">•rebirth
="lsts lst1">•="trms">symbolic dispersal
="lsts lst1">•resynthesis
="lsts lst1">•

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sunnat to kill (فى نفسه intrinsically evil) snakes (='lgc'>=/= jinn snake in ="ppl">Anand research/="trms">stories of saint ="trms">animals)

straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس

the gift of death for the ="trms">animals='lgc'>:
="lsts lst1">•عید Eid, God in sacrifice, release from hardship and burden; blithe disposal of ="trms">animal; euthanize
="lsts lst1">•چشم‌زخم evil eye or witch="trms">craft as the cause of ="trms">animal's death, if they are lost through illness, theft, or accident

="large lg4" stl="font-size:112%"> bonanza
anthrax

euthanize

inoculate

cagey
="lsts lst1">•canny حيله گر کمرو
="lsts lst1">•showing self-="trms">interest and shrewdness in dealing with others
="lsts lst1">•characterized by great cautious and wariness
="lsts lst1">•reluctant to give information owing to caution or suspicion

بو
="prgrph">-treating smell as indicating an unsettled ="trms">situation
="prgrph">-inadvertent stench of dead bodies disrupts the ="trms">composed mental image of the ideal corpse within ='lgc'>[...='lgc'>] funereal practices
='strcls'>*odors introduce terror or the terror of the uncontained within the ="trms">social='strcls'>* (Neveeda > Siegel 1983)

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double-="trms"nttrm="knowledge,Knowledge">edgeed prospect

common curse

“in the riparian contextm land forms and breaks with regular irregularity” ='lgc'>[='lgc'>='lgc'>--> ='at'>#entropy='lgc'>]
shifting its course, the river inducts new ="trms">affectees into how to live (this way)
="prgrph">-there is a manner in which life proceeds='lgc'>--instead of [...]