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In order to understand the Pakistani state and government's treatment of non-dominant ethnic groups after the failure of the military operation in East Pakistan and the independence of Bangladesh, this book looks at the ethnic movements that were subject to a military operation after 1971: the Baloch in the 1970s, the Sindhis in the 1980s and Mohajirs in the 1990s. The book critically evaluates the literature on ethnicity and nationalism by taking nationalist ideology and the political divisions which it generates within ethnic groups as essential in estimating ethnic movements. It goes on to challenge the modernist argument that nationalism is only relevant to modern-industrialised socio-economic settings. The available evidence from Pakistan makes clear that ethnic movements emanate from three distinct socio-economic realms: tribal (Baloch), rural (Sindh) and urban (Mohajir), and the book looks at the implications that this has, as well as how further arguments could be advanced about the relevance of ethnic movements and politics in the Third World. It provides academics and researchers with background knowledge of how the Baloch, Sindhi and Mohajir ethnic conflict in Pakistan took shape in a historical context as well as probable future scenarios of the relationship between the Pakistani state and government, and ethnic groups and movements.

After the trauma of mass violence and massive population movements around the partition of India and Pakistan in 1947, both new nation states faced the enormous challenge of creating new national narratives, symbols, and histories, as well as a new framework for their political life. While leadership in India claimed the anti-colonial movement, Gandhi, and a civilizational legacy in the subcontinent, the new political elite in Pakistan were faced with a more complex task: to carve out a separate and distinct Muslim history and political tradition from a millennium long history of cultural and religious interaction, mixing, and coexistence. Drawing on a rich archive of diverse sources, Ali Qasmi traces the complex development of ideas of citizenship and national belonging in the postcolonial Muslim state, offering a nuanced and sweeping history of the country's formative period. Qasmi paints a rich picture of the long, arduous, and often conflict-ridden process of writing a democratic constitution of Pakistan, while simultaneously narrating the invention of a range of new rituals of state—such as the exact color of the flag, the precise date of birth of the national poet of Pakistan, and the observation of Eid as a \"national festival\"—providing an illuminating analysis of the practices of being Pakistani, and a new portrait of Muslim history in the subcontinent.

A reappraisal of the tumultuous Partition and how it ignited long-standing animosities between India and Pakistan This new edition of Yasmin Khan's reappraisal of the tumultuous India-Pakistan Partition features an introduction reflecting on the latest research and on ways in which commemoration of the Partition has changed, and considers the Partition in light of the current refugee crisis.   Reviews of the first edition:   \"A riveting book on this terrible story.\"-Economist   \"Unsparing. . . . Provocative and painful.\"-Times (London)   \"Many histories of Partition focus solely on the elite policy makers. Yasmin Khan's empathetic account gives a great insight into the hopes, dreams, and fears of the millions affected by it.\"-Owen Bennett Jones, BBC

Since their founding as independent nations, nuclear issues have been key elements of nationalism and the public sphere in both India and Pakistan. Yet the relationship between nuclear arms and civil society in the region is seldom taken into account in conventional security studies. These original and provocative essays examine the political and ideological components of national drives to possess and test nuclear weapons. Equal coverage for comparable issues in each country frames the volume as a genuine dialogue across this contested boundary.

Argues that at the heart of the Indo-Pakistani conflict over Kashmir is contention over their respective nationalisms. In this light attention is given to how best to resolve this conflict, highlighting the problematic issue of Kashmiri representation in Indo-Pakistani negotiation. Some solutions to the Indo-Pakistani conflict are outlined. Adapted from the source document.

This paper examines the tendency of bilateral trade between Pakistan and India during the tenure of Prime Minister Modi. Mutual relations between the two states have taken a new turn since Modi became the Prime Minister of India in 2014. In the first phase, bilateral trade relations were cordial due to surprise visits from both sides. In the second phase, the pattern of trade fluctuated with gradual increases and decreases, reflecting the dynamic geopolitical climate. Nonetheless, in the third phase, trade was suspended by Pakistan due to the revocation of Article 35-A. The reinstallation of Modi is once again a clear indication that trade talks will not be taken seriously, despite continuous efforts from the Pakistani side. Similarly, this study also sheds light on South Asia's challenges due to the weak and zilch bilateral economic relations between Pakistan and India. Against this backdrop, the central theme of the paper circles around the impacts of modi-nomics on the bilateral relations between Pakistan and India. The current study is significant for academics, politicians, policymakers, and political economists to know how the mutual hostility between Pakistan and India has reshaped the region's economic relations and has made South Asia the least-integrated region of the world.

Imagine the patriotic camaraderie of national day parades. How crucial is performance for the sustenance of the nation? The Performance of Nationalism considers the formation of the Indian and Pakistani nation, in the wake of the most violent chapter of its history: the partition of the subcontinent. In the process, Jisha Menon offers a fresh analysis of nationalism from the perspective of performance. Menon recuperates the manifold valences of 'mimesis' as aesthetic representation, as the constitution of a community of witnesses, and as the mimetic relationality that underlies the encounter between India and Pakistan. The particular performances considered here range from Wagah border ceremonies, to the partition theatre of Asghar Wajahat, Kirti Jain, M. K. Raina, and the cinema of Ritwik Ghatak and M. S. Sathyu. By pointing to the tropes of twins, doubles, and doppelgangers that suffuse these performances, this study troubles the idea of two insular, autonomous nation-states of India and Pakistan. In the process, Menon recovers mimetic modes of thinking that unsettle the reified categories of identity politics.

The Modern Spirit of Asiachallenges the notion that modernity in China and India are derivative imitations of the West, arguing that these societies have transformed their ancient traditions in unique and distinctive ways. Peter van der Veer begins with nineteenth-century imperial history, exploring how Western concepts of spirituality, secularity, religion, and magic were used to translate the traditions of India and China. He traces how modern Western notions of religion and magic were incorporated into the respective nation-building projects of Chinese and Indian nationalist intellectuals, yet how modernity in China and India is by no means uniform. While religion is a centerpiece of Indian nationalism, it is viewed in China as an obstacle to progress that must be marginalized and controlled. The Modern Spirit of Asiamoves deftly from Kandinsky's understanding of spirituality in art to Indian yoga and Chinese qi gong, from modern theories of secularism to histories of Christian conversion, from Orientalist constructions of religion to Chinese campaigns against magic and superstition, and from Muslim Kashmir to Muslim Xinjiang. Van der Veer, an outspoken proponent of the importance of comparative studies of religion and society, eloquently makes his case in this groundbreaking examination of the spiritual and the secular in China and India.

Across anthropology, political theory, and history, scholars are recentering the role of universalisms in the radical political struggles of the global South. Whereas some argue that these movements realized and even shaped Enlightenment universalisms, other scholars maintain that they promoted alternative universalisms. In this essay, I explore how political actors craft universalist projects by combining and transforming—in short, conjugating—ideational elements across various traditions, European and otherwise, with the resultant “conjugated universalism” more than the sum of its constituent parts. I focus on peasant revolutionaries belonging to Pakistan’s Mazdoor Kisan Party (MKP), the country’s historically largest communist party, who conjugated across various traditions—including Marxism, Baloch tribal ethics, and Siraiki nationalism—to substantialize and legitimize the otherwise abstract universalism of “worker-peasant rule” (mazdur kisan raj). This attention to conjugation centers peasants as worldly actors and destabilizes the universal/particular distinction, one that has conventionally framed the study of universalism.