For more than thirty years, there has not been a project that consolidates international university-level scholarship on Sindh and Sindhis into a single forum. This book seeks to unite the wide community of scholars who work on Sindh and with Sindhis. The book's interdisciplinary focus is onhistory and society. It represents a 'snap shot' of contemporary research from different disciplines and locations. It combines interdisciplinary and multi-local approaches to describe the diversity of Sindh's 'voices' and to raise questions about how they are historically and socio-culturallydefined. Conventional studies of Sindh and Sindhis often bend the region and its people upon themselves to analyze society and history. This collection of essays treats Sindh and its people not as isolated regional entities, but rather entries in a wider socio-cultural and historical web. Sindhisare a global community and this collection generates new perspectives on them by integrating detailed studies on Pakistan with those from India and the diaspora. Such an approach contrasts with other writings by celebrating rather than erasing multi-cultural faces from Sindh's human tapestry. Byrethreading unheard socio-cultural and historical voices into understanding Sindh and its people, this collection disputes the vision of Sindhis as a monolithic Muslim population in the Islamic Republic of Pakistan.

This collection of thirteen articles from the Journal of the Sind Historical Society concentrates on precolonial and colonial Sind. These articles reveal much about Sindh's past and historically showcase the region's broad socio-cultural spectrum. Scholarship frequently overlooks the subjects and people in this collection. In part, this oversight is due to so few libraries (both in Pakistan and around the world) having copies of the Journal of the Sind Historical Society. There are no reprints of these articles in any other book, nor has anyone reprinted them in their entirety since the 1930s and 1940s. The articles in this book not only deepen knowledge about Sindh but also the history of Pakistan and the diversity of its people. They represent, like most research printed in the Journal of the Sind Historical Society, "forgotten" chapters in both Sindhi and Pakistani history. These chapters celebrate Pakistan's socio-cultural diversity and point toward how the histories of region and nation should be intertwined.

This edited collection attends to the locations of memory along and about the Indo-Pakistan and Indo-Bangladesh borders and the complex ways in which such memories are both allowed for and erased in the present. The collection is situated at the intersection of narratives connected to memory and commemoration in order to ask how memories have been formed and perpetuated across the imposition of these borders. It explores how national boundaries both silence memories and can be subverted in important ways, through consideration of physical sites and cultural practices on both sides of the India-Pakistan-Bangladesh borders that gesture towards that which has been lost – that is, the cultural whole that was the cultural regions of Punjab and Bengal before Partition, as well as broader cultural "wholes" across South Asia, across religious and linguistic lines – alongside forces that deny such connections. The chapters address issues of heritage and memory through specific case-studies on present-day memorial, museological and commemoration practices, through which sometimes competing memorial landscapes have been constructed, and show how memories of past traumas and histories become inscribed into diverse forms of cultural heritage (the built landscape, literature, film).

Often described as the soul of Islam, Sufism is one of the most interesting yet least known facet of this global religion. Sufism is the softer more inclusive and mystical form of Islam. Although militant Islamists dominate the headlines, the Sufi ideal has captured the imagination of many. Nowhere in the world is the handprint of Sufism more observable than South Asia, which has the largest Muslim population of the world, but also the greatest concentration of Sufis. This book examines active Sufi communities in Pakistan, India, and Bangladesh that shed light on the devotion, and deviation, and destiny of Sufism in South Asia. Drawn from extensive work by indigenous and international scholars, this ethnographical study explores the impact of Iran on the development of Sufi thought and practice further east, and also discusses Sufism in diaspora in such contexts as the UK and North America and Iran's influence on South Asian Sufism.

This book expands the scope of understanding of the vast, albeit uneven, experience of the 1947 Partition of India by including localities and life stories from and beyond the regions of Punjab and Bengal. Building on existing research on Partition, the chapters present and analyse the consequences of Partition displacement and the resilience of communities in different parts of the nation. Regions discussed include the Chitmahals, Assam, Tripura, Mizoram, Hyderabad, Andaman Islands, and Jammu and Kashmir. The contributors show that the heterogeneity of people’s experiences reside in spaces of the family, home, neighbourhoods, villages, towns and cities refugee settlements, letters, memoirs, biographies, films, fiction, oral histories, and testimonies. The book examines the Partition’s complex effects in regions, localities and contexts and its material and psychological ramifications. This book is a unique and comprehensive contribution in enabling a more complex understanding of how Partition played out and continues to do so for groups and generations across India. It will be of interest to a multidisciplinary audience, including history, literature, comparative literature, colonial and postcolonial studies, modern Asian studies, studies of South Asia, and studies of memory and trauma.

While most studies of Shi'i Islam have focused upon Iran or the Middle East, South Asia is another global region which is home to a large and influential Shi'i population. This edited volume establishes the importance of the Indian subcontinent, which has been profoundly shaped by Shi'i cultures, regimes and populations throughout its history, for the study of Shi'i Islam in the modern world. The essays within this volume, all written by leading scholars of the field, explore various Shi'i communities (both Isna 'Ashari and Isma'ili) in parts of the subcontinent as diverse as Karachi, Lucknow, Bombay and Hyderabad, as well as South Asian Shi'i diasporas in East Africa. Drawing from a range of disciplinary perspectives including history, religious studies, anthropology and political science, they examine a range of themes relating to Shi'i belief, practice, piety and belonging, as well as relations between Shi'i and non-Shi'i communities.

The book reflects on the discreet influence of Hindutva in situations/places outside or at the margins of its organisational and mobilisational arena, where people denying any commitment to the Sangh Parivar, incidentally, show affinities and parallelisms with its discourse and practice. This study looks at Hindutva’s entrenchment not so much as an orchestration from above but more as an outcome of a process that evolves in relation to specific social and cultural milieus. The contributors analyse Hindutva’s entrenchment, emphasising on the ethnography of the forms of mediation and/or convergence produced in certain contexts. The 11 case studies highlight three different dynamics of Hindutva’s cultural entrenchment. The first section gathers cases where RSS-affiliated organisations have set up specific cultural or artistic programmes at the regional level, involving the meditation of local people whose interest in these programmes does not necessarily mean that they endorse the Hindutva agenda completely. The next deals with convergence and refers to cases where the followers gather around a charismatic personality, whose precepts and practice may bring them towards a closer affinity with the Hindutva programme. The last section deals with the contexts of resistance, where social milieus engaged in opposing Hindutva may, in fact, paradoxically, and even inadvertently, imbibe some of its ideas and practices in order to contest its claims.