By Farzana Shaikh
As soon as a version of Muslim enlightenment, Pakistan is now dealing with a deadly Islamist possibility. Many think this is often because of Pakistan's partnership with the U.S., whereas others see it because the end result of an authoritarian rule that has marginalized liberal opinion whereas developing inroads for the non secular right.Farzana Shaikh argues that notwithstanding exterior impacts and family politics have undoubtedly formed Pakistan, an uncertainty in regards to the which means of Pakistan and the importance of "being Pakistani" lies on the middle of the state's social and political decline. Making experience of Pakistan exhibits how those matters have contributed to the unfold of Islam within the public sphere. they've got additionally widened the distance among own piety and public morality, compromising the country's financial foundations and social balance. This uncertainty has additionally affected Pakistan's overseas coverage, which compensates for the country's terrible feel of nationwide id. much more ominous, nationwide insecurities have given upward thrust to a deadly symbiosis among Pakistan's defense force and Muslim extremists, rival contenders within the fight to redefine the which means of Pakistan. Drawing on broad study into the origins and evolution of the rustic, Shaikh follows the forces of tradition and beliefs that careworn Indo-Muslims within the years major as much as Partition and proceed to resonate in the course of the kingdom. (6/1/09)
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Additional resources for Making Sense of Pakistan (Columbia Hurst)
Clearly judged to be peripheral to a community in the service of a higher end. Nowhere was this more explicitly stated than in 1912, when he urged Indian Muslims to support India’s liberation alongside Hindus by suggesting they call on their reserves of ‘Islamic self-assurance’ to banish their minority complex. In a declaration that would be echoed decades later by Jinnah in his own quest to liberate Indian Muslim from their condition of ‘minorityism’, Azad denounced ‘this pre-occupation with majority and minority [which] has become the root of our problem’.
This ‘ethnicisation of religious identity’66 was of course greatly facilitated by the parallel process of Islamic revivalism in north India in the late nineteenth century, which accentuated cultural and religious differences and significantly widened the political fault lines between Muslims and other communities. Together they set the stage for a new, but by no means unproblematic discourse of the Muslim nation. Among those who revealed its inherent tensions was Iqbal, whose ambivalence towards nationalism was symptomatic of a deeper struggle to reconcile the claims of an extra-territorial community informed by a universal religion with the demands of a Muslim ethnicity seeking expression within a geographically circumscribed nation.
47 This understanding of the ‘universal’ Muslim community was to serve as a powerful template for later ideas seeking to reconcile the imperative of Muslim nationhood with the prescriptions of a community that claimed universal sanction. For the moment however this rarefied and learned dialogue of ideas could not escape the imperatives of British rule or the parochial affiliations of tribe and class that sought to challenge any tidy construction of community. The requirements of indirect rule, which came to be associated with the method of British control over India, demanded above all a stable and hierarchically organized society.
Making Sense of Pakistan (Columbia Hurst) by Farzana Shaikh