Islam, State and the Everyday, Pakistan

My research in urban Pakistan was conducted in the 1990s and early 2000s within the context of debates on the durability of the nation state, the reach of secularism and the (im)possibility of Islam.  With a focus on Pakistan as a self consciously modern nation state that espoused a commitment to what it called Islamic ideology, I examined how the sense of crisis that dogged Pakistan, particularly with respect to the state's claim to being Islamic, was discursively and materially constructed and experienced.  I brought the everyday, as a dimension of experience and inter-subjective relations shot through with skepticism, to this examination of crisis, to show how multiple scales and possibilities inhered in gestures towards Islam within the everyday. This archaeological approach allowed me to open up the frozen quality of historical narratives on Pakistan to suggest how Pakistani Muslims continue to engage their tradition, past and state to produce the possibility of spiritual striving as an end in itself.  I studied mosques, philosophical, constitutional, theological and literary texts, and the figures of the jinn, the Ahmadi and the mulla as materializations of this aspect of striving as both threat and promise. See Beyond Crisis and Muslim Becoming.

River Life, Climate Change, Bangladesh

My second project took shape in the shadow of the UN sponsored conference on climate change in Durban, South Africa in 2011 in which Bangladesh played a significant role, or at least that was what was reported in the newspapers in Bangladesh. A general skepticism characterized Bangladesh's bid for such attention, which was seen by the educated elite back home as an effort to secure more development funding to line the coffers of politicians. From my field site of silt islands or chars in Northern Bangladesh, I explored how the discourse of climate change entered into and framed the perceptions of disaster among those who dwelt on the chars, and also how climate change, an abstract reality buttressed by a large scientific infrastructure, found footing within the textures and rhythms of river life.  My preoccupation with trying to understand how climate operates across more scales and has more scope than can be readily conceived and experienced by humans, even as they live with it, has spawned three manuscripts on this topic under the collective title of As Is/As If: Conundrums of Living with Climate Change.

       Climate Governance at the End of the World

       In this work in progress I aim to provide a first hand account of my learning to navigate the sprawling UN sponsored annual conferences to          

       negotiate global and binding climate policy ongoing since 1992 but which I started attending as a civil society observer since 2015.  My effort is to

       give a sense of the intentional communities that have arisen to tackle climate change for whom the adversities posed by such change is already    

       assumed but who still engage this seemingly interminable negotiation process.  Their understanding that they do so to help create the template    

       for a world order for which climate change will be a standing reality, a world beyond the known one, is an imagination of dystopia that I plumb  

       through my focus on activists and other members of civil society, treaties, delegates from the global South (with a focus on Bangladesh) and the    

       negotiation process. 

      River Life and a Philosophy of Nature

      I was drawn to the chars in Northern Bangladesh because of the sheer dynamism of the place, characterized by the actions of a braided river, the    

      Brahmaputra/Jamuna, movements of sediment, extensive rains, intermittent droughts and floods, movements of people, plants and animals and

      the movements of physical infrastructure with them.  This was not simply an invitation to catalog different kinds of movements but an invitation to

      contemplate movement as such. Reading German nature philosophy with its interest in nature as activity, alongside living among char dwellers in

      different arcs of movement led me to explore the possibility of a conversation between this somewhat minor tradition within Western

      Enlightenment thought and this marginal reality within the context of the global South. Eschewing a possible historical link between the two or the

      scholarly retrofitting of concepts to empirical situations, I propose a deeper relationship of intellectual conviviality between the two.  In other words,

      they animate each others thinking and propose resources for thinking otherwise.  

      Householding on a Warming Earth

      Climate change social science has evolved an extensive tool kit of concepts and indices by which to study the effects of climate change on human    

      societies, such as those of adaptation, resilience, loss and damage, etc. But do we know in advance how the extremes of climate change are going to

      impact humans, as individuals, communities or in other relations and formations?  How might climate change emerge within the sinews of the social

      or through cracks within the self?  With a focus on households as a historical artifact, an economic unit, a space of consociation marked by

      disruptions and limits, I explore the lives of char dwellers in Northern Bangladesh as they come to terms with a warming earth.

​© 2018 Naveeda Khan

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