Sindhi nationalism is one of the oldest yet least studied cases of identity politics in Pakistan. Ethnic discontent appeared in Sindh in opposition to the rule of the Bombay presidency; to the onslaught of Punjabi settlers in the wake of canal irrigation; and, most decisively, to the arrival of millions of Muhajirs (Urdu-speaking migrants) after Partition. Under Zulfikar Ali Bhutto, Benazir Bhutto and Asif Zardari, the Pakistan People's Party has upheld the Sindhi nationalist cause, even while playing the game of federalist politics. On the other side for half a century have been hardcore Sindhi nationalist groups, led by Marxists, provincial autonomists, landlord pirs and liberal intelligentsia in pursuit of ethnic outbidding. This book narrates the story of the Bhutto dynasty, the Muhajir factor, nationalist ideologues, factional feuds amongst landed elites, and the role of violence as a maker and shaper of Sindhi nationalism. Moreover, it examines the role of the PPP as an ethnic entrepreneur through an analysis of its politics within the electoral arena and beyond. Bringing together extensive fieldwork and comparative studies of ethno-nationalism, both within and outside Pakistan, Asma Faiz uncovers the fascinating world of Sindhi nationalism.
Sindhi nationalism is one of the oldest yet least studied cases of identity politics in Pakistan. Ethnic discontent appeared in Sindh in opposition to the rule of the Bombay presidency; to the onslaught of Punjabi settlers in the wake of canal irrigation; and, most decisively, to the arrival of millions of Muhajirs (Urdu-speaking migrants) after Partition. Under Zulfikar Ali Bhutto, Benazir Bhutto and Asif Zardari, the Pakistan People's Party has upheld the Sindhi nationalist cause, even while playing the game of federalist politics. On the other side for half a century have been hardcore Sindhi nationalist groups, led by Marxists, provincial autonomists, landlord pirs and liberal intelligentsia in pursuit of ethnic outbidding. This book narrates the story of the Bhutto dynasty, the Muhajir factor, nationalist ideologues, factional feuds amongst landed elites, and the role of violence as a maker and shaper of Sindhi nationalism. Moreover, it examines the role of the PPP as an ethnic entrepreneur through an analysis of its politics within the electoral arena and beyond. Bringing together extensive fieldwork and comparative studies of ethno-nationalism, both within and outside Pakistan, Asma Faiz uncovers the fascinating world of Sindhi nationalism.
In a time when our loves feel conscripted and exhausted by what we often do not remember desiring, Another Love: A Politics of the Unrequited explores the form, method, imperatives, and inflections of love in the global post colony, and offers a way to re-apprehend and re-inscribe love in an anticolonial, materialist, and nonfascist politics and aesthetics. The figure of “the unrequited” is invoked as a symptom of a brutally loveless yet effusively sentimentalized era, and also as an ineluctable yet very concrete political location in the face of both the intensifying external realities of war, occupation, apartheid, austerity, and terror, as well as the increasingly normalized internalizations of ordinary imperialism, nationalism, neoliberalism, fascism, and colonialism—all of which seem bent on extinguishing the possibility of relation itself. The book asks that we look at practices of love and other material labors that yield and sustain these realities within complex lifeworlds; indeed, those which sustain entire systems of our subjection, extraction, and disposability—such as colonialism, capitalism, liberalism, and fascism—as lifeworlds, especially when given, dominant, forms of recognition, affection, embrace, and belonging are unacceptable or even repulsive. Distancing itself from shortcuts afforded by love’s abstract forms deployed in ethical and moral discourses that at once elevate it yet wholly reduce it to a timeless, apolitical, essence, Another Love sees love as a material and political relation to time and space, signaling willed and unwilled shifts in historical reality in societies juggling various wars and annihilations. It maintains that love is something in and with which we confess our complicities not only with but also against hegemonic notions of belonging, devotion, martyrdom, hospitality, publicity, collectivity, and solidarity nurtured and harvested under capital and colony. The longing and the love—missed by the pernicious and reactionary politics both of liberal democracy and the incidental fascisms that it claims to set out to fix—can give us clues into past, present, and future, moments of rebellion, resistance, rejection, and redemption that are crucial to a liberatory, anticolonial, and antifascist politic, and to rethinking attachment, desire, and relation itself.
A religious liberty lawyer and acclaimed author reveals the root of America's polarization inside the Muslim and evangelical Christian divide—and how it can be healed. Despite the dire consequences of America's cultural, political, and religious divisiveness, from increasing incivility to discrimination and outright violence, few have been able to get to the core cause of this conflict. Even fewer have offered measures for reconcilliation. Now, in The Politics of Vulnerability, Asma Uddin, American-Muslim public intellectual, religious-liberties attorney, and activist, provides a unique perspective on the complex political and social factors contributing to the Muslim-Christian divide. Unlike other analysts, Uddin asks what underlying drivers cause otherwise good people to do—or believe—bad things? Why do people who value faith support of measures that limit others, especially of Muslims’, religious freedom and other rights?’ Uddin humanizes a contentious relationship by fully embracing both sides as individuals driven by very human fears and anxieties. Many conservative Christians fear that the Left is dismantling traditional “Christian America” to replace it with an Islamized America, a conspiratorial theory that has given rise to an “evangelical persecution complex,” a politicized vulnerability. Uddin reveals that Islamophobia and other aspects of the conservative Christian movement are interconnected. Where does hate come from and how can it be conquered? Only by addressing the underlying factors of this politics of vulnerability can we begin to heal the divide.
American Muslim religious liberty lawyer Asma Uddin has long considered her work defending people of all faiths to be a calling more than a job. Yet even as she seeks equal protection for Evangelicals, Sikhs, Muslims, Native Americans, Jews, and Catholics alike, she has seen an ominous increase in attempts to criminalize Islam and exclude Muslim Americans from those protections.Somehow, the view that Muslims aren’t human enough for human rights or constitutional protections is moving from the fringe to the mainstream—along with the claim “Islam is not a religion.” This conceit is not just a threat to the First Amendment rights of American Muslims. It is a threat to the freedom of all Americans.Her new book reveals a significant but overlooked danger to our religious liberty. Woven throughout this national saga is Uddin’s own story and the stories of American Muslims and other people of faith who have faced tremendous indignities as they attempt to live and worship freely.Combining her experience of Islam as a religious truth and her legal and philosophical appreciation that all individuals have a right to religious liberty, Uddin examines the shifting tides of American culture and outlines a way forward for individuals and communities navigating today’s culture wars.
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