This post concludes the sober series of introductions to my PhD project. One important question remained unanswered so far: why Lucknow? It has many answers, two of which I shall give today.

Apart from this post on my fieldsite, there are:
An introductory post to my topic
A post on my conceptual framework
Finally a post on my methodological approach

Every Indian knows whether he or she is a Muslim or not. But what it probably means to be one, in which contexts one chooses to identify oneself that way and whether being Muslim is one's sole religious identity remain very open questions. These questions constitute the core of my PhD project on Muslim belonging in contemporary Lucknow, and they are introduced in today's post.

Apart from this introductory post on my topic, there are:
A post on my conceptual framework
Another post on my methodological approach
Finally a post on why I chose Lucknow as a fieldsite

What puzzles me ever since I did my research among Muslim peace activists in Gujarat (and probably since long before, but that's another story) is how discursive attempts to delimit the substantive content, contextual relevance or exclusive status of Muslimness are taken up, digested, and at times resisted by individual Muslims. The ambivalences and ambiguities that shape Muslims' relations to other Muslims and to the numinous arguably depend on both discursive resources and personal experiences - but the latter rarely attract as much attention as the former. I thus not only want to understand how these two levels interact, but more specifically how processes of navigation and digestation of discourses work, in which social fields they take place and which various shapes they might take on the level of individual biographies.