By Naveeda Khan
Through the essays during this quantity, we see how the failure of the country turns into a second to ruminate at the artificiality of this newest build, the failure of nationalism, a chance to dream of other modes of organization, and the failure of sovereignty to think about the threats and chances of the area of foreignness in the geographical region 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. via now, many students have written of the way exile, migrancy, refugeedom, and different modes of displacement represent smooth subjectivities. The arguments made within the e-book say that Pakistan is not any stranger to this situation of human immigrancy and for that reason, should be pressed into provider in aiding us to appreciate our current condition.
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Additional resources for Beyond Crisis: Re-evaluating Pakistan
At one point he left for Beirut, Lebanon in self-imposed exile. This movement outwards was not to mark his distance from Pakistan but to move to a desired picture of it, for he used his position of exile to launch the most stringent criticisms of Pakistan’s various military governments. The central crisis in Faiz’s life was his irreparable separation from himself, that is, from that version of himself that persisted in undivided India. Mufti finds Faiz to give fullest expression to his sense of separation from himself in what Mufti describes as ‘lyric poetry’.
Would it render uncertain the success of nationalism? What would it do to the assumed sovereignty of the self as of the state? In Fetish, Recognition, Revolution (1994), James Siegel recounts a famous scene in the writings of an Indonesian nationalist in which he realises that a Dutch policeman has mistaken him, however fleetingly, for a Dutch colonial. In that moment of misrecognition the author realises in a flash that he could pass for someone else, not necessarily Dutch but not necessarily a Javanese-speaking person linguistically and culturally tied to a specific locality.
Thankful to have reached Pakistan, she expresses her gratitude to Pakistan for giving her refuge. But in the same breath she speaks of having returned to her homeland and awaits her full rights as its citizen. The refugee would seem to refract the artificiality of the state, both legitimising the state while serving as the foreign within. Oskar Verkaaik’s contribution, ‘A Real Terrorist’, an excerpt from his book Sayyid Pakistani and the Wedding of the Dead, continues the saga of the refugees from India, self-designatedly the muhajirs, into the recent past in Pakistan.