By Roma Chatterji, Deepak Mehta
This e-book offers an in depth account of the ‘communal riots’ among Hindus and Muslims in Mumbai in 1992-93. It departs from the historiography of the rebellion, which assumes that Hindu-Muslim clash is self reliant of the contributors of the violence.
Speaking to and interacting with the citizens of Dharavi, the biggest shanty city within the urban, the authors amassed quite a lot of narrative debts of the violence and the approaches of rehabilitation that followed the violence. The authors juxtapose those narrative money owed with public records exploring the function language, paintings, housing and rehabilitation have at the daily lifetime of those that dwell with violence.
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Extra resources for Living With Violence: An Anthropology of Events and Everyday Life (Critical Asian Studies)
Notes 1. In this introduction I do not study any one instance of crisis in Pakistan. Rather, I am interested in the discursive evaluations of crisis that have developed over the course of Pakistan’s history. However, my approach is not deconstructing these discourses, to unmask some villainy at work internal Introduction 2. 3. 4. 5. 6. 27 to the disciplines that have produced them. Rather, I wish to engage these evaluations as serious statements on life in Pakistan, to see how they may be hinged to actual experiences and expressions as held up by the essays in this volume.
This finding is most illuminating as it shows the extent to which people, rural and uneducated, are invested in Pakistan’s promise of modernity. It would further suggest that we could expect to find them similarly preoccupied with the problems of belongingness as in the case of the intelligentsia. In ‘Uncivil Politics and the Appropriation of Planning in Islamabad’, Matthew Hull continues the theme of the everyday, this time attending to the daily workings of the state through an examination of the Capital Development Authority entrusted with building and managing Islamabad, the modernist capital dreamt of by Ayub Khan and materialised by the Greek town planner Constantinos Doxiadis in the 1960s.
Once again, the experiences in Pakistan can contribute both specifically and generally to a discussion of divergent tendencies within nationalism and foreignness within oneself. As mentioned previously, nationalism has been declared a failed enterprise in Pakistan, as much a failure of citizens to fully subscribe to a single vision, as of the state in successfully naturalising such a vision. Yet if one looks at Pakistan’s relation to Islam, which is usually taken to be singular, multiple imaginations of this relatedness abound, from recasting Pakistan’s troublesome origin as one of fulfilling a Sufi vision (see Rozehnal) to considering Pakistan the guard house of an archaic Islam (see Abbas).