By Naveeda Khan
Through the essays during this quantity, we see how the failure of the nation turns into a second to ruminate at the artificiality of this latest build, the failure of nationalism, a chance to dream of different modes of organization, and the failure of sovereignty to think about the threats and probabilities of the world of foreignness in the countryside as in the self.
The ambition of this quantity isn't just to complicate status representations of Pakistan. it truly is take Pakistan out of the prestige of exceptionalism that its a number of crises have endowed upon it. by means of now, many students have written of the way exile, migrancy, refugeedom, and different modes of displacement represent glossy subjectivities. The arguments made within the booklet say that Pakistan is not any stranger to this of human immigrancy and consequently, should be pressed into carrier in supporting us to appreciate our current condition.
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Extra info for Beyond Crisis: Re-evaluating Pakistan
Then we had Wahid Bakhsh decry the lingering influence of polytheism in Islam in Pakistan in Rozehnal’s essay. Thus, we see how the Hindu moves from being a physical presence within a body polity, to being a part of the inner self, to being a metaphysical scourge upon monotheism. These examples also point to the efforts by Pakistanis to continue to grapple with the place of India in their memories, imagination and anticipations. Thus, the figure of the Hindu and of India more generally constitutes a dense symbolic system within the Muslim imaginary in Pakistan, one that is yet to be properly unpacked.
In this way, she is able to show how central and lively experimentations on the self and the community are in Pakistani Sunni practice. However, it soon becomes clear that entropy is also part of this milieu. Entropy, in her case, results in the dispersal of the original momentum behind building mosques as people descend to fighting each other. While such entropy is to be expected, the essay draws on Henri Bergson (1998) to suggest that life requires the conservation of energy to take a milieu forward.
At the same time, Abbas raises for us the marvellous question of what is it about Pakistan that gives occasion for such fantasies. By speaking of Muhammad Iqbal, the Indian poet–philosopher posthumously declared Pakistan’s poet laureate, Akbar Hyder’s contribution, ‘Iqbal and Karbala’, brings to the fore the one historical persona who expresses all the ambivalences preoccupying Pakistanis, which I have been elaborating. Muhammad Iqbal is said to be the visionary of Pakistan. Yet, in all his writings he militates against the form of the modern state, seeing it as too artificial to capture the organic nature of the ummah (community of believers).