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Jinnealogy : time, Islam, and ecological thought in the medieval ruins of Delhi / Anand Vivek Taneja.Material type: BookSeries: South Asia in motion: Publisher: Stanford, California : Stanford University Press, 2018Description: xvi, 313 pages : 24 cm.Content type: text Media type: unmediated Carrier type: volumeISBN: 9781503603936 (pbk.).Subject(s): Jinn -- India -- Delhi | Islam -- India -- Delhi | Muslim saints -- India -- Delhi | Islamic antiquities -- India -- Delhi | Islam -- Relations -- Hinduism | Delhi (India) -- Religious life and customsAdditional physical formats: Online version:: JinnealogyDDC classification: 297.39095456 TEN
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|Book||Indian Institute for Human Settlements, Bangalore||297.39095456 VIV 014680 (Browse shelf)||Available||014680|
Online version Taneja, Anand Vivek, 1980- author. Jinnealogy Stanford, California : Stanford University Press, 2017 9781503603950 (DLC) 2017014062
Includes bibliographical references (pages 291-305) and index.
Introduction : walking away from the theater of history
Jinnealogy : archival amnesia and Islamic theology in post-partition Delhi
Saintly visions : the ethics of elsewhen
Stones, snakes, and saints : remembering the vanished sacred geographies of Delhi
The shifting enchantments of ruins and laws in Delhi
Conclusion : remnants of despair; traces of hope.
In the ruins of a medieval palace in Delhi, a unique phenomenon occurs: Indians of all castes and creeds meet to socialize and ask the spirits for help. The spirits they entreat are Islamic jinns, and they write out requests as if petitioning the state. At a time when a Hindu right wing government in India is committed to normalizing a view of the past that paints Muslims as oppressors, Anand Vivek Taneja's Jinnealogy provides a fresh vision of religion, identity, and sacrality that runs counter to state-sanctioned history. The ruin, Firoz Shah Kotla, is an unusually democratic religious space, characterized by freewheeling theological conversations, DIY rituals, and the sanctification of animals. Taneja observes the visitors, who come mainly from the Muslim and Dalit neighborhoods of Delhi, and uses their conversations and letters to the jinns as an archive of voices so often silenced. He finds that their veneration of the jinns recalls pre-modern religious traditions in which spiritual experience was inextricably tied to ecological surroundings. In this enchanted space, Taneja encounters a form of popular Islam that is not a relic of bygone days, but a vibrant form of resistance to state repression and post-colonial visions of India.--Publisher description.