There are millions of Pakistanis living throughout the world, and from time to time they will need medical, spiritual, and psychological care. This can only be successfully given if their culture is understood. My thought is that I begin my book, Understanding Pakistani Culture, with an explanation that I am from Pakistan and I now live in the United States. I am a spiritual counselor who visits patients in hospitals to help them, and sometimes I encounter patients born in Pakistan. Because their customs are often so different from US customs, those wishing to help do not understand their needs. My thought has been to write a book about Pakistani customs to bring forward the understanding.
Over the last fifteen years, Pakistan has come to be defined exclusively in terms of its struggle with terror. But are ordinary Pakistanis extremists? And what explains how Pakistanis think? Much of the current work on extremism in Pakistan tends to study extremist trends in the country from a detached position—a top-down security perspective, that renders a one-dimensional picture of what is at its heart a complex, richly textured country of 200 million people. In this book, using rigorous analysis of survey data, in-depth interviews in schools and universities in Pakistan, historical narrative reporting, and her own intuitive understanding of the country, Madiha Afzal gives the full picture of Pakistan’s relationship with extremism. The author lays out Pakistanis’ own views on terrorist groups, on jihad, on religious minorities and non-Muslims, on America, and on their place in the world. The views are not radical at first glance, but are riddled with conspiracy theories. Afzal explains how the two pillars that define the Pakistani state—Islam and a paranoia about India—have led to a regressive form of Islamization in Pakistan’s narratives, laws, and curricula. These, in turn, have shaped its citizens’ attitudes. Afzal traces this outlook to Pakistan’s unique and tortured birth. She examines the rhetoric and the strategic actions of three actors in Pakistani politics—the military, the civilian governments, and the Islamist parties—and their relationships with militant groups. She shows how regressive Pakistani laws instituted in the 1980s worsened citizen attitudes and led to vigilante and mob violence. The author also explains that the educational regime has become a vital element in shaping citizens’ thinking. How many years one attends school, whether the school is public, private, or a madrassa, and what curricula is followed all affect Pakistanis’ attitudes about terrorism and the rest of the world. In the end, Afzal suggests how this beleaguered nation—one with seemingly insurmountable problems in governance and education—can change course.
Understanding Pakistan: Emerging Voices from India is the outcome of a national seminar for research scholars on Pakistan organized by the Centre for Pakistan Studies at the MMAJ Academy of International Studies, Jamia Millia Islamia, New Delhi. The aim of the seminar was to explore how young minds in India view Pakistan, the quintessential ‘enemy’ country or the ‘other’ of India. The range of topics included issues related to Pakistan’s politics, economy, popular culture, education, environment, sectarian divide, minorities, policy towards Jammu & Kashmir and foreign relations. The established academic discourse on Pakistan in India is largely dominated by concerns linked to security threats emanating from within Pakistan. Due to this overemphasis on security-related issues, Indian scholarship on Pakistan is considered to be highly subjective and partisan. However, in this volume, most of the young scholars distance themselves from the main thrust of Indian scholarship on Pakistan and provide a fresh perspective on Pakistan which can potentially rupture the established tradition of Indian scholarship on Pakistan. Hopefully, it will be these scholars who in the near future will be at the forefront of emerging scholarship on Pakistan in India.
Winner of the 2021 Overseas Press Club of America Cornelius Ryan Award The former New York Times Pakistan bureau chief paints an arresting, up-close portrait of a fractured country. Declan Walsh is one of the New York Times’s most distinguished international correspondents. His electrifying portrait of Pakistan over a tumultuous decade captures the sweep of this strange, wondrous, and benighted country through the dramatic lives of nine fascinating individuals. On assignment as the country careened between crises, Walsh traveled from the raucous port of Karachi to the salons of Lahore, and from Baluchistan to the mountains of Waziristan. He met a diverse cast of extraordinary Pakistanis—a chieftain readying for war at his desert fort, a retired spy skulking through the borderlands, and a crusading lawyer risking death for her beliefs, among others. Through these “nine lives” he describes a country on the brink—a place of creeping extremism and political chaos, but also personal bravery and dogged idealism that defy easy stereotypes. Unbeknownst to Walsh, however, an intelligence agent was tracking him. Written in the aftermath of Walsh’s abrupt deportation, The Nine Lives of Pakistan concludes with an astonishing encounter with that agent, and his revelations about Pakistan’s powerful security state. Intimate and complex, attuned to the centrifugal forces of history, identity, and faith, The Nine Lives of Pakistan offers an unflinching account of life in a precarious, vital country.
Pakistan's transformation from supposed model of Muslim enlightenment to a state now threatened by an Islamist takeover has been remarkable. Many account for the change by pointing to Pakistan's controversial partnership with the United States since 9/11; others see it as a consequence of Pakistan's long history of authoritarian rule, which has marginalized liberal opinion and allowed the rise of a religious right. Farzana Shaikh argues the country's decline is rooted primarily in uncertainty about the meaning of Pakistan and the significance of 'being Pakistani'. This has pre-empted a consensus on the role of Islam in the public sphere and encouraged the spread of political Islam. It has also widened the gap between personal piety and public morality, corrupting the country's economic foundations and tearing apart its social fabric. More ominously still, it has given rise to a new and dangerous symbiosis between the country's powerful armed forces and Muslim extremists. Shaikh demonstrates how the ideology that constrained Indo-Muslim politics in the years leading to Partition in 1947 has left its mark, skillfully deploying insights from history to better understand Pakistan's troubled present.
This book is the outcome of a national seminar for research scholars on Pakistan organized by the Centre for Pakistan Studies at the MMAJ Academy of International Studies, Jamia Millia Islamia, New Delhi. The aim of the seminar was to explore how young minds in India view Pakistan, the quintessential ‘enemy’ country. The range of topics included issues related to Pakistan’s politics, economy, popular culture, education, environment, sectarian divide, minorities, policy towards Jammu & Kashmir and foreign relations. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka
This collection of essays brings together two sets of articles and book chapters by Mariam Abou Zahab, the extraordinary late scholar of Islam in South Asia. The first part of the volume examines Shia-Sunni relations in Pakistan, while the second concerns violent Islamism in the country, covering both the Talibanisation of the Pashtun belt and the jihadi dimension of South Asian Salafism. Throughout these texts, Abou Zahab explores the many reasons why Pakistan has been the crucible of political Islam. She offers a historical view of this development, factoring in the impact of colonialism and conflict, including the Soviet-Afghan War and the post-9/11 Western military operations in Afghanistan. While making clear the major importance of these external influences, from Saudi Arabia and Iran to the US, she also places Pakistan's political Islam in the context of local cultures, mobilising her anthropological erudition without ever indulging in culturalism. Finally, she emphasises the sociological determinants of sectarianism, Talibanism and jihadism, as well as the political economy of these ideologies. Abou Zahab's knowledge is exhaustive, but in these papers she offers an elegant synthesis in which each word matters. This volume is indispensable for understanding the present dynamics of Pakistan.
Through a detailed historical and empirical account of post-independence years, this book offers a new assessment of the role of the judiciary in Pakistani politics. Instead of seeing the judiciary as helpless or struggling against an authoritarian state, it argues that the judiciary has been a crucial link in the creation of state and political inequality in Pakistan. This rubs against the central role given to the judiciary in developing countries to fix the ‘corrupt politicians and stubborn bureaucracies’ in the World Bank’s ‘Good Governance’ paradigm and rule of law initiatives. It also challenges the contemporary legal and judicial discourse that extols the virtues of Public Interest Litigation. While the book’s core analysis is a critique of the contemporary liberal legal project, it also adds to the critical tradition of social theory by linking political economy to a social theory of law. The theoretical aspect of the study is applicable to any developing society whose judiciary is going through foreign-sponsored ‘rule of law’ judicial reforms.
Among U.S. allies in the war against terrorism, Pakistan cannot be easily characterized as either friend or foe. Nuclear-armed Pakistan is an important center of radical Islamic ideas and groups. Since 9/11, the selective cooperation of president General Pervez Musharraf in sharing intelligence with the United States and apprehending al Qaeda members has led to the assumption that Pakistan might be ready to give up its longstanding ties with radical Islam. But Pakistan's status as an Islamic ideological state is closely linked with the Pakistani elite's worldview and the praetorian ambitions of its military. This book analyzes the origins of the relationships between Islamist groups and Pakistan's military, and explores the nation's quest for identity and security. Tracing how the military has sought U.S. support by making itself useful for concerns of the moment—while continuing to strengthen the mosque-military alliance within Pakistan—Haqqani offers an alternative view of political developments since the country's independence in 1947.
