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class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Ather Zia</h3></div><div class="js-work-strip profile--work_container" data-work-id="124305271"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/124305271/Afterword_Women_Writing_in_Kashmir"><img alt="Research paper thumbnail of Afterword: Women Writing in Kashmir?" class="work-thumbnail" src="https://attachments.academia-assets.com/118556680/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/124305271/Afterword_Women_Writing_in_Kashmir">Afterword: Women Writing in Kashmir?</a></div><div class="wp-workCard_item"><span>in South Asia: Journal of South Asian Studies</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">How does one write in a place where words are banned? I have asked this ques¬tion previously cons...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">How does one write in a place where words are banned? I have asked this ques¬tion previously considering the place of poetry in Kashmir, where the act of writing per se has become dangerous. Given this undemocratic and military crackdown on free expression, can we apply the same yardstick to under¬stand women and their writing in contemporary Kashmir that liberal feminism imposes? Thus, can we answer the state of women’s writing and women writing in Kashmir through a gender essential lens? Most likely not.<br />The question of Kashmiri women and the act of writing can be asked in two iterations: how do women write about Kashmir and how do women write in Kashmir? The first question pertains to the intellectual realm of writing and the second one is spatial, drawing our attention to a Kashmir which exists as the world’s most heavily militarised and censored region, often called a beautiful open-air prison. This question is also beyond gender essentialisation, in that it asks if anyone can even write in Kashmir freely. Writing in Kashmir that critically engaged with perspectives on the hegemony of nation-states, political aspirations and dissent is under repression. What can Kashmiris write about or who gets to tell the story of what Kashmir desires? And how do Kashmiri women write against this backdrop?  In the last 30 years of steadily increasing political repression and militarised governance, the aspiration of Azadi (liberation), right to UN-mandated self-determination and gross human rights violations under the Indian military rule, almost every second Kashmiri, literate or not, has turned a writer or a poet.8 I too am a reflection of the ethos of writing, reading, research and documentation that was a singular response to the Indian military occupation in Kashmir. And now, the forced slowing to near absence of politically aspirational, critical writing against the military or state by Kashmiris living inside Kashmir is also a measure of the growing intensity of repression in the region.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a0cf6aa72629b9ab661ccb1271a055cf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118556680,"asset_id":124305271,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118556680/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124305271"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124305271"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124305271; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124305271]").text(description); $(".js-view-count[data-work-id=124305271]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124305271; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124305271']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a0cf6aa72629b9ab661ccb1271a055cf" } } $('.js-work-strip[data-work-id=124305271]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124305271,"title":"Afterword: Women Writing in Kashmir?","translated_title":"","metadata":{"doi":"10.1080/00856401.2024.2376378","abstract":"How does one write in a place where words are banned? I have asked this ques¬tion previously considering the place of poetry in Kashmir, where the act of writing per se has become dangerous. Given this undemocratic and military crackdown on free expression, can we apply the same yardstick to under¬stand women and their writing in contemporary Kashmir that liberal feminism imposes? Thus, can we answer the state of women’s writing and women writing in Kashmir through a gender essential lens? Most likely not.\nThe question of Kashmiri women and the act of writing can be asked in two iterations: how do women write about Kashmir and how do women write in Kashmir? The first question pertains to the intellectual realm of writing and the second one is spatial, drawing our attention to a Kashmir which exists as the world’s most heavily militarised and censored region, often called a beautiful open-air prison. This question is also beyond gender essentialisation, in that it asks if anyone can even write in Kashmir freely. 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does one write in a place where words are banned? I have asked this ques¬tion previously considering the place of poetry in Kashmir, where the act of writing per se has become dangerous. Given this undemocratic and military crackdown on free expression, can we apply the same yardstick to under¬stand women and their writing in contemporary Kashmir that liberal feminism imposes? Thus, can we answer the state of women’s writing and women writing in Kashmir through a gender essential lens? Most likely not.\nThe question of Kashmiri women and the act of writing can be asked in two iterations: how do women write about Kashmir and how do women write in Kashmir? The first question pertains to the intellectual realm of writing and the second one is spatial, drawing our attention to a Kashmir which exists as the world’s most heavily militarised and censored region, often called a beautiful open-air prison. This question is also beyond gender essentialisation, in that it asks if anyone can even write in Kashmir freely. Writing in Kashmir that critically engaged with perspectives on the hegemony of nation-states, political aspirations and dissent is under repression. What can Kashmiris write about or who gets to tell the story of what Kashmir desires? And how do Kashmiri women write against this backdrop? In the last 30 years of steadily increasing political repression and militarised governance, the aspiration of Azadi (liberation), right to UN-mandated self-determination and gross human rights violations under the Indian military rule, almost every second Kashmiri, literate or not, has turned a writer or a poet.8 I too am a reflection of the ethos of writing, reading, research and documentation that was a singular response to the Indian military occupation in Kashmir. And now, the forced slowing to near absence of politically aspirational, critical writing against the military or state by Kashmiris living inside Kashmir is also a measure of the growing intensity of repression in the region.\n","impression_tracking_id":null,"owner":{"id":57087357,"first_name":"Ather","middle_initials":null,"last_name":"Zia","page_name":"AtherZia","domain_name":"unco","created_at":"2016-11-22T17:39:22.258-08:00","display_name":"Ather Zia","url":"https://unco.academia.edu/AtherZia"},"attachments":[{"id":118556680,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/118556680/thumbnails/1.jpg","file_name":"Afterword_Women_Writing_in_Kashmir_.pdf","download_url":"https://www.academia.edu/attachments/118556680/download_file","bulk_download_file_name":"Afterword_Women_Writing_in_Kashmir.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/118556680/Afterword_Women_Writing_in_Kashmir_-libre.pdf?1727742936=\u0026response-content-disposition=attachment%3B+filename%3DAfterword_Women_Writing_in_Kashmir.pdf\u0026Expires=1744083910\u0026Signature=fy2rj-qvMf~jR2E66mxj0-hOnazIgJXmkhYNz61uVR~TRRmmBZ3G5q5ZM7Ag6MfMD3Z9uk5hTFM-qruidaYPrmYWeD3gy0-rleHXOPTuL39N7zPSl-82LiwApV-ObiYZCd~Rjv-0C31Hd8po1j4PtIne~BuYZhOT8h2t184hpafP5b3ZMXn23Tel2mp8TegbFHZ-4U9EwB22OYbyUmtKPXsoym1xbY7sNoBtE1AkEEc5jDXtud2KaWCGGdCEFB~y6HdLMnxMZW8veXcRxQ~-PWA2i-8ZHSsFkViJHCX5gdB0TSOaHiuyIfqogUbEVmYZ4CuBfGcw1l-OVQsHgYUEyA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":72829,"name":"Muslim Women's Studies","url":"https://www.academia.edu/Documents/in/Muslim_Womens_Studies"},{"id":362278,"name":"Kashmir Conflict","url":"https://www.academia.edu/Documents/in/Kashmir_Conflict"},{"id":3614849,"name":"indian occupation of kashmir","url":"https://www.academia.edu/Documents/in/indian_occupation_of_kashmir"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-124305271-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="124305197"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/124305197/Weaponizing_women_Zia_Fernandes"><img alt="Research paper thumbnail of Weaponizing women Zia Fernandes" class="work-thumbnail" src="https://attachments.academia-assets.com/118556622/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/124305197/Weaponizing_women_Zia_Fernandes">Weaponizing women Zia Fernandes</a></div><div class="wp-workCard_item"><span> Routledge Handbook of Gender in South Asia Edited ByLeela Fernandes Edition 2nd Edition First Published 2021 eBook Published 15 November 2021 Pub. Location London Imprint Routledge DOI https://doi.org/10.4324/9781003043102 Pages 424 eBook ISBN 9781003043102</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the Indian national imagination, Kashmiri women have been reduced to the stereotype of being p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the Indian national imagination, Kashmiri women have been reduced to the stereotype of being poor, desperate and oppressed in the society. The agency of Kashmiri women is erased, and they are cast as hapless victims of the male-dominated resistance. This chapter will illustrate how gender has become a factor in discrediting and maligning the Kashmiri movement. In recent years, some feminist literature in India has emerged that presents a more nuanced analysis of Kashmiri women’s experiences. However, most feminist discourse, analysis and solidarity can be categorized as imperial or colonial feminism. Kashmiri women are cast as victims, who must be saved from their oppressive Muslim men, while little is done to address the military patriarchal occupation of the bodies and land of Kashmiris. Such feminist praxis becomes complicit in propagating the Indian nationalist project and appears as yet another form of imperial feminism or specifically as imperial brown feminism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b43f81f3aa9479d3510a043f16ffb1f2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118556622,"asset_id":124305197,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118556622/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124305197"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124305197"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124305197; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124305197]").text(description); $(".js-view-count[data-work-id=124305197]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124305197; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124305197']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b43f81f3aa9479d3510a043f16ffb1f2" } } $('.js-work-strip[data-work-id=124305197]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124305197,"title":"Weaponizing women Zia Fernandes","translated_title":"","metadata":{"doi":"10.4324/9781003043102 ","abstract":"In the Indian national imagination, Kashmiri women have been reduced to the stereotype of being poor, desperate and oppressed in the society. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-123638220-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="123638210"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123638210/Kashmiri_Futures"><img alt="Research paper thumbnail of Kashmiri Futures" class="work-thumbnail" src="https://attachments.academia-assets.com/118023344/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123638210/Kashmiri_Futures">Kashmiri Futures</a></div><div class="wp-workCard_item"><span>English Language Notes</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This special issue inaugurates a scholarly and creative conversation that seeks to detach the fut...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This special issue inaugurates a scholarly and creative conversation that seeks to detach the future of Kashmir from the narrative, aesthetic, and political frames of powerful nation-states that have sought to keep Kashmiris confined to a long and seemingly enduring colonial present. It seeks, moreover, to inspire radical imaginations of possible futures in danger of foreclosure by occupying states, and asks us to think about occupation as a temporal as well as spatial regime.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b10a1ef8d016f45c1b2b5780f295eaa2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118023344,"asset_id":123638210,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118023344/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123638210"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123638210"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123638210; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123638210]").text(description); $(".js-view-count[data-work-id=123638210]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123638210; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123638210']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b10a1ef8d016f45c1b2b5780f295eaa2" } } $('.js-work-strip[data-work-id=123638210]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123638210,"title":"Kashmiri Futures","translated_title":"","metadata":{"abstract":"This special issue inaugurates a scholarly and creative conversation that seeks to detach the future of Kashmir from the narrative, aesthetic, and political frames of powerful nation-states that have sought to keep Kashmiris confined to a long and seemingly enduring colonial present. 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It reorients the question of “homelands” to highlight the experiences of communities whose homelands remain occupied by settler-colonial and imperial nation-states, like the United States, India, Israel, and China. Participants speak to the struggles of sovereignty of their communities and communities they work with, unsettling epistemological frameworks to disrupt normative understandings of home, migration, and diaspora.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686351"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686351"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686351; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686351]").text(description); $(".js-view-count[data-work-id=117686351]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686351; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686351']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686351]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686351,"title":"Decolonial Futures","translated_title":"","metadata":{"abstract":"This roundtable showcases how different Asian, Pacific Islander, and Indigenous communities in Colorado are fighting for sovereignty of their homelands. 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} }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686351-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686350"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117686350/LoC_The_Line_out_of_Control_in_the_Region_of_Kashmir"><img alt="Research paper thumbnail of LoC: The Line "out" of Control in the Region of Kashmir" class="work-thumbnail" src="https://attachments.academia-assets.com/113479924/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117686350/LoC_The_Line_out_of_Control_in_the_Region_of_Kashmir">LoC: The Line "out" of Control in the Region of Kashmir</a></div><div class="wp-workCard_item"><span>American Quarterly</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1ceb0e9f498ac1d2bca5c71c34aecca3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113479924,"asset_id":117686350,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113479924/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686350"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686350"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686350; 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She ducked. It fell into the corner without a soun...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">He raised his arm, and threw something at her. She ducked. It fell into the corner without a sound. Moving swiftly, she picked the soft sweaty ball of paper, crushed around a piece of clay. She opened it, trembling. It said—“Be laghey tche balai” “I will die for you.” … She tried to write back. Nothing seemed adequate. In the end, she repeated his dear words—“Be tih lagai tche balai” (I will also die for you).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686347; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686347]").text(description); $(".js-view-count[data-work-id=117686347]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686347; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686347']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686347]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686347,"title":"Loving, Dying","translated_title":"","metadata":{"abstract":"He raised his arm, and threw something at her. 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Reality mocks its beauty. There is no escaping the permeating melancholy of a land that lies under the gun." 2</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5066ba08481eebba1e4d93fe27153419" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113479905,"asset_id":117686346,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113479905/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686346"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686346"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686346; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686346]").text(description); $(".js-view-count[data-work-id=117686346]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686346; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686346']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5066ba08481eebba1e4d93fe27153419" } } $('.js-work-strip[data-work-id=117686346]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686346,"title":"The Politics of Absence: Women Searching for the Disappeared in Kashmir","translated_title":"","metadata":{"ai_title_tag":"Women and the Search for the Disappeared in Kashmir","grobid_abstract":"Marun chu akh godhh, rawun na Kehn. 1 (Dying is a pain once, not disappearance) \"Poor Kashmir, it lies in the Himalayan ramparts where the borders of India, Pakistan and China rub together. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686344-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686343"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117686343/The_Haunting_Specter_of_Hindu_Ethnonationalist_Neocolonial_Development_in_the_Indian_Occupied_Kashmir"><img alt="Research paper thumbnail of The Haunting Specter of Hindu Ethnonationalist-Neocolonial Development in the Indian Occupied Kashmir" class="work-thumbnail" src="https://attachments.academia-assets.com/113479923/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117686343/The_Haunting_Specter_of_Hindu_Ethnonationalist_Neocolonial_Development_in_the_Indian_Occupied_Kashmir">The Haunting Specter of Hindu Ethnonationalist-Neocolonial Development in the Indian Occupied Kashmir</a></div><div class="wp-workCard_item"><span>Development</span><span>, Jan 14, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Indian government says that the removal of Kashmir's autonomy is for development, but it shou...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Indian government says that the removal of Kashmir's autonomy is for development, but it should be seen as embedded in a structure of neocolonialism based on fundamentalist Hindu ethnonationalism or Hindutva and fueled by neoliberalism in which even Muslims living in India are cast as invaders and foreigners. Kashmiri, doubly marked as the Other: first as Muslims and second as seekers of self-determination, fear their loss of territorial sovereignty will pave way for settler colonialism, dispossession of indigenous people and rampant exploitation of resources resulting in neocolonial maldevelopment.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b912470c028ca9db4e9bdd11ff710a84" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113479923,"asset_id":117686343,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113479923/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686343"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686343"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686343; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686343]").text(description); $(".js-view-count[data-work-id=117686343]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686343; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686343']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b912470c028ca9db4e9bdd11ff710a84" } } $('.js-work-strip[data-work-id=117686343]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686343,"title":"The Haunting Specter of Hindu Ethnonationalist-Neocolonial Development in the Indian Occupied Kashmir","translated_title":"","metadata":{"publisher":"The Company of Biologists","grobid_abstract":"The Indian government says that the removal of Kashmir's autonomy is for development, but it should be seen as embedded in a structure of neocolonialism based on fundamentalist Hindu ethnonationalism or Hindutva and fueled by neoliberalism in which even Muslims living in India are cast as invaders and foreigners. 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The Killable Kashmiri Body: The Life and Execution of Afzal Guru" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Chapter 3. The Killable Kashmiri Body: The Life and Execution of Afzal Guru</div><div class="wp-workCard_item"><span>University of Pennsylvania Press eBooks</span><span>, Dec 31, 2018</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686342"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686342"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686342; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686342]").text(description); $(".js-view-count[data-work-id=117686342]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686342; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686342']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686342]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686342,"title":"Chapter 3. 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Every word of dissent is excoriated, and every cog in the occupying military machinery ensures the silence of Kashmiri people. How does one write in a place where words are banned? What happens to those who are writers in such a place? The evidence of their predicament is not hidden nor a surprise. Yet, one question does loom large: why do people continue to write even when it is fatal? How does one behold these ‘death-defying’ writers – not just their work but also as human beings? In Kashmir the “act of reading poetry is seen as a means of incorporating resistance in the everyday of people when overt resistance is unsafe and subject to surveillance by the authorities.”1 Thus, in a place where reading is resist- ance how do we contextualize “writing” poetry or to exist as a poet even simply? These questions are not mere indulgences in academic the- ories, but they are urgent to understanding everyday life, meaning and modes of resistance in today’s Kashmir; the Palestine that no one knows about. © 2022 The Royal Society for Asian Affairs Asian Affairs, 2022 Vol. LIII, no. II, 416–429, <a href="https://doi.org/10.1080/03068374.2022.2096782" rel="nofollow">https://doi.org/10.1080/03068374.2022.2096782</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686341"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686341"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686341; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686341]").text(description); $(".js-view-count[data-work-id=117686341]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686341; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686341']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686341]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686341,"title":"Poetry as Dissent and Placemaking in Indian-Occupied Kashmir","translated_title":"","metadata":{"abstract":"POETRY AS DISSENT AND PLACEMAKING IN INDIAN-OCCUPIED KASHMIR In Indian occupied Kashmir, writing of any kind – be it journalistic, fiction, prose, or poetry or even a clerical memo – that speaks truth to the occupying power is fatal, censured, and surveilled. 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II, 416–429, https://doi.org/10.1080/03068374.2022.2096782","internal_url":"https://www.academia.edu/117686341/Poetry_as_Dissent_and_Placemaking_in_Indian_Occupied_Kashmir","translated_internal_url":"","created_at":"2024-04-18T08:04:24.683-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":57087357,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Poetry_as_Dissent_and_Placemaking_in_Indian_Occupied_Kashmir","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"POETRY AS DISSENT AND PLACEMAKING IN INDIAN-OCCUPIED KASHMIR In Indian occupied Kashmir, writing of any kind – be it journalistic, fiction, prose, or poetry or even a clerical memo – that speaks truth to the occupying power is fatal, censured, and surveilled. Every word of dissent is excoriated, and every cog in the occupying military machinery ensures the silence of Kashmiri people. How does one write in a place where words are banned? What happens to those who are writers in such a place? The evidence of their predicament is not hidden nor a surprise. Yet, one question does loom large: why do people continue to write even when it is fatal? How does one behold these ‘death-defying’ writers – not just their work but also as human beings? In Kashmir the “act of reading poetry is seen as a means of incorporating resistance in the everyday of people when overt resistance is unsafe and subject to surveillance by the authorities.”1 Thus, in a place where reading is resist- ance how do we contextualize “writing” poetry or to exist as a poet even simply? These questions are not mere indulgences in academic the- ories, but they are urgent to understanding everyday life, meaning and modes of resistance in today’s Kashmir; the Palestine that no one knows about. © 2022 The Royal Society for Asian Affairs Asian Affairs, 2022 Vol. LIII, no. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686335-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686334"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117686334/Blinding_Kashmiris"><img alt="Research paper thumbnail of Blinding Kashmiris" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Blinding Kashmiris</div><div class="wp-workCard_item"><span>Interventions: International Journal of Postcolonial Studies</span><span>, Apr 22, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-de...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-determination and freedom from India. In the protests more than ninety-eight people have been killed, over eleven thousand wounded, and more than eight hundred Kashmiris injured in the eyes or blinded by Indian troops using force against protestors and non-protestors alike. Since 1947, when the region was temporarily bifurcated between India and Pakistan, Indian-administered Kashmir has clamoured for a plebiscite, which the United Nations mandated so that the Kashmiri people could choose their own fate. The original options in the plebiscite were mergers with either of the two countries, but Kashmiris have increasingly demanded that a third option for an independent Kashmiri nation-state be added. While the majority of the Kashmiris seek independence, a small faction favours merger with Pakistan. Despite continuing demands for an independent nationhood – one that preceded the creation of India and Pakistan – Kashmir continues to be perceived simplistically as a bilateral dispute between the two nation-states. Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. By making maiming as a punishment central, this essay will examine India&#39;s control of the Kashmir valley as a de facto military occupation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686334"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686334"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686334; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686334]").text(description); $(".js-view-count[data-work-id=117686334]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686334; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686334']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686334]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686334,"title":"Blinding Kashmiris","translated_title":"","metadata":{"abstract":"Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-determination and freedom from India. In the protests more than ninety-eight people have been killed, over eleven thousand wounded, and more than eight hundred Kashmiris injured in the eyes or blinded by Indian troops using force against protestors and non-protestors alike. Since 1947, when the region was temporarily bifurcated between India and Pakistan, Indian-administered Kashmir has clamoured for a plebiscite, which the United Nations mandated so that the Kashmiri people could choose their own fate. The original options in the plebiscite were mergers with either of the two countries, but Kashmiris have increasingly demanded that a third option for an independent Kashmiri nation-state be added. While the majority of the Kashmiris seek independence, a small faction favours merger with Pakistan. Despite continuing demands for an independent nationhood – one that preceded the creation of India and Pakistan – Kashmir continues to be perceived simplistically as a bilateral dispute between the two nation-states. Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. By making maiming as a punishment central, this essay will examine India\u0026#39;s control of the Kashmir valley as a de facto military occupation.","publisher":"Routledge","publication_date":{"day":22,"month":4,"year":2019,"errors":{}},"publication_name":"Interventions: International Journal of Postcolonial Studies"},"translated_abstract":"Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-determination and freedom from India. In the protests more than ninety-eight people have been killed, over eleven thousand wounded, and more than eight hundred Kashmiris injured in the eyes or blinded by Indian troops using force against protestors and non-protestors alike. 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Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. 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Since 1947, when the region was temporarily bifurcated between India and Pakistan, Indian-administered Kashmir has clamoured for a plebiscite, which the United Nations mandated so that the Kashmiri people could choose their own fate. The original options in the plebiscite were mergers with either of the two countries, but Kashmiris have increasingly demanded that a third option for an independent Kashmiri nation-state be added. While the majority of the Kashmiris seek independence, a small faction favours merger with Pakistan. Despite continuing demands for an independent nationhood – one that preceded the creation of India and Pakistan – Kashmir continues to be perceived simplistically as a bilateral dispute between the two nation-states. Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. 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While different, strong overlaps exist between the two conflicts in having been midwifed by the waning British Empire in 1947; subsequent internationalisation and fighting against a type of contemporary international politics that subsumes them under so-called ‘Islamic terrorism.’ Also noticeable is the motif of ‘suffering’ that makes the tragedy of Kashmir resonate with the pathos of Palestine.  This paper focuses on the vantage from Kashmir, where people herald the Palestinian struggle as pioneering and a beacon of just struggle. I illustrate how Kashmiris, have come to harbour for the Palestinians an ‘affective solidarity’ which is evident in their modes of resistance to lend support for the liberation of Palestine and credibility to the Kashmir’s own resistance movement.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686333"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686333"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686333; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686333]").text(description); $(".js-view-count[data-work-id=117686333]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686333; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686333']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686333]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686333,"title":"“Their wounds are our wounds”: a case for affective solidarity between Palestine and Kashmir","translated_title":"","metadata":{"abstract":"ABSTRACT Both Palestine and the Indian held Kashmir have become hallmarks of a postcolonial siege manifest in heavy militarisation, illegal occupation, human rights violations, and an excruciating love born from and for people’s resistance and solidarity. 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I illustrate how Kashmiris, have come to harbour for the Palestinians an ‘affective solidarity’ which is evident in their modes of resistance to lend support for the liberation of Palestine and credibility to the Kashmir’s own resistance movement.","internal_url":"https://www.academia.edu/117686333/_Their_wounds_are_our_wounds_a_case_for_affective_solidarity_between_Palestine_and_Kashmir","translated_internal_url":"","created_at":"2024-04-18T08:04:22.614-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":57087357,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_Their_wounds_are_our_wounds_a_case_for_affective_solidarity_between_Palestine_and_Kashmir","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"ABSTRACT Both Palestine and the Indian held Kashmir have become hallmarks of a postcolonial siege manifest in heavy militarisation, illegal occupation, human rights violations, and an excruciating love born from and for people’s resistance and solidarity. While different, strong overlaps exist between the two conflicts in having been midwifed by the waning British Empire in 1947; subsequent internationalisation and fighting against a type of contemporary international politics that subsumes them under so-called ‘Islamic terrorism.’ Also noticeable is the motif of ‘suffering’ that makes the tragedy of Kashmir resonate with the pathos of Palestine.  This paper focuses on the vantage from Kashmir, where people herald the Palestinian struggle as pioneering and a beacon of just struggle. I illustrate how Kashmiris, have come to harbour for the Palestinians an ‘affective solidarity’ which is evident in their modes of resistance to lend support for the liberation of Palestine and credibility to the Kashmir’s own resistance movement.","impression_tracking_id":null,"owner":{"id":57087357,"first_name":"Ather","middle_initials":null,"last_name":"Zia","page_name":"AtherZia","domain_name":"unco","created_at":"2016-11-22T17:39:22.258-08:00","display_name":"Ather Zia","url":"https://unco.academia.edu/AtherZia"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":1660,"name":"Terrorism","url":"https://www.academia.edu/Documents/in/Terrorism"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":6693,"name":"Palestine","url":"https://www.academia.edu/Documents/in/Palestine"},{"id":12189,"name":"Identities","url":"https://www.academia.edu/Documents/in/Identities"},{"id":47830,"name":"Solidarity","url":"https://www.academia.edu/Documents/in/Solidarity"},{"id":990274,"name":"Siege","url":"https://www.academia.edu/Documents/in/Siege"}],"urls":[{"id":41203736,"url":"https://doi.org/10.1080/1070289x.2020.1750199"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686333-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686332"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117686332/Weaponizing_women"><img alt="Research paper thumbnail of Weaponizing women" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Weaponizing women</div><div class="wp-workCard_item"><span>Routledge eBooks</span><span>, Sep 21, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686332"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686332"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686332; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686332-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686331"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117686331/Of_Gardens_and_Graves_Kashmir_Poetry_Politics_by_Suvir_Kaul_photographs_by_Javed_Dar_Subheader_Durham_NC_Duke_University_Press_2017_227_pp_30_photographs_US_23_95_paperback_ISBN_978_0_8223_6289_0"><img alt="Research paper thumbnail of Of Gardens and Graves: Kashmir, Poetry, Politics, by Suvir Kaul, photographs by Javed Dar Subheader: Durham, NC: Duke University Press, 2017, 227 pp., 30 photographs, US$23.95 (paperback), ISBN 978-0-8223-6289-0" class="work-thumbnail" src="https://attachments.academia-assets.com/113479920/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117686331/Of_Gardens_and_Graves_Kashmir_Poetry_Politics_by_Suvir_Kaul_photographs_by_Javed_Dar_Subheader_Durham_NC_Duke_University_Press_2017_227_pp_30_photographs_US_23_95_paperback_ISBN_978_0_8223_6289_0">Of Gardens and Graves: Kashmir, Poetry, Politics, by Suvir Kaul, photographs by Javed Dar Subheader: Durham, NC: Duke University Press, 2017, 227 pp., 30 photographs, US$23.95 (paperback), ISBN 978-0-8223-6289-0</a></div><div class="wp-workCard_item"><span>South Asia-journal of South Asian Studies</span><span>, Jul 3, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Kashmir is not an easy place to write about, yet a lot has been written about it. The majority of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Kashmir is not an easy place to write about, yet a lot has been written about it. The majority of the scholarly literature that exists on the region comes from political science or history. Of Gardens and Graves by Suvir Kaul, who is the Rosenthal professor of English at the University of Pennsylvania, is a unique book on Indian-administered Kashmir. Based on memoir, ethnography, poetry and photography, it brings together a comprehensive analysis that forces open the layered history of the region. Kaul reminds us that most contemporary scholarship on Kashmir focuses on violence and political developments and does not take into full cognisance how Kashmiri subjectivities are changing, and how their cultural and political lives are being shaped. Kaul captures the oft-ignored dimensions of the Kashmiri Tehreek (the popular name for the resistance movement) for self-determination, which, he states, has 'many political and ideological features of classic 20th century anticolonial movements' (p. 178). In this regard, Of Gardens and Graves becomes a book of clear insights. It traces how Kashmir exists as a</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4030bcf8db95945cc8d7f27040045e86" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113479920,"asset_id":117686331,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113479920/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686331"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686331"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686331; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686331]").text(description); $(".js-view-count[data-work-id=117686331]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686331; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686331']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4030bcf8db95945cc8d7f27040045e86" } } $('.js-work-strip[data-work-id=117686331]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686331,"title":"Of Gardens and Graves: Kashmir, Poetry, Politics, by Suvir Kaul, photographs by Javed Dar Subheader: Durham, NC: Duke University Press, 2017, 227 pp., 30 photographs, US$23.95 (paperback), ISBN 978-0-8223-6289-0","translated_title":"","metadata":{"publisher":"Taylor \u0026 Francis","ai_title_tag":"Kashmir's Cultural and Political Landscape: Insights from Poetry","grobid_abstract":"Kashmir is not an easy place to write about, yet a lot has been written about it. 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I have asked this ques¬tion previously cons...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">How does one write in a place where words are banned? I have asked this ques¬tion previously considering the place of poetry in Kashmir, where the act of writing per se has become dangerous. Given this undemocratic and military crackdown on free expression, can we apply the same yardstick to under¬stand women and their writing in contemporary Kashmir that liberal feminism imposes? Thus, can we answer the state of women’s writing and women writing in Kashmir through a gender essential lens? Most likely not.<br />The question of Kashmiri women and the act of writing can be asked in two iterations: how do women write about Kashmir and how do women write in Kashmir? The first question pertains to the intellectual realm of writing and the second one is spatial, drawing our attention to a Kashmir which exists as the world’s most heavily militarised and censored region, often called a beautiful open-air prison. This question is also beyond gender essentialisation, in that it asks if anyone can even write in Kashmir freely. Writing in Kashmir that critically engaged with perspectives on the hegemony of nation-states, political aspirations and dissent is under repression. What can Kashmiris write about or who gets to tell the story of what Kashmir desires? And how do Kashmiri women write against this backdrop?  In the last 30 years of steadily increasing political repression and militarised governance, the aspiration of Azadi (liberation), right to UN-mandated self-determination and gross human rights violations under the Indian military rule, almost every second Kashmiri, literate or not, has turned a writer or a poet.8 I too am a reflection of the ethos of writing, reading, research and documentation that was a singular response to the Indian military occupation in Kashmir. And now, the forced slowing to near absence of politically aspirational, critical writing against the military or state by Kashmiris living inside Kashmir is also a measure of the growing intensity of repression in the region.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a0cf6aa72629b9ab661ccb1271a055cf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118556680,"asset_id":124305271,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118556680/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124305271"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124305271"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124305271; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124305271]").text(description); $(".js-view-count[data-work-id=124305271]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124305271; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124305271']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a0cf6aa72629b9ab661ccb1271a055cf" } } $('.js-work-strip[data-work-id=124305271]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124305271,"title":"Afterword: Women Writing in Kashmir?","translated_title":"","metadata":{"doi":"10.1080/00856401.2024.2376378","abstract":"How does one write in a place where words are banned? 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Writing in Kashmir that critically engaged with perspectives on the hegemony of nation-states, political aspirations and dissent is under repression. What can Kashmiris write about or who gets to tell the story of what Kashmir desires? And how do Kashmiri women write against this backdrop? In the last 30 years of steadily increasing political repression and militarised governance, the aspiration of Azadi (liberation), right to UN-mandated self-determination and gross human rights violations under the Indian military rule, almost every second Kashmiri, literate or not, has turned a writer or a poet.8 I too am a reflection of the ethos of writing, reading, research and documentation that was a singular response to the Indian military occupation in Kashmir. 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Location London Imprint Routledge DOI https://doi.org/10.4324/9781003043102 Pages 424 eBook ISBN 9781003043102</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the Indian national imagination, Kashmiri women have been reduced to the stereotype of being p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the Indian national imagination, Kashmiri women have been reduced to the stereotype of being poor, desperate and oppressed in the society. The agency of Kashmiri women is erased, and they are cast as hapless victims of the male-dominated resistance. This chapter will illustrate how gender has become a factor in discrediting and maligning the Kashmiri movement. In recent years, some feminist literature in India has emerged that presents a more nuanced analysis of Kashmiri women’s experiences. However, most feminist discourse, analysis and solidarity can be categorized as imperial or colonial feminism. Kashmiri women are cast as victims, who must be saved from their oppressive Muslim men, while little is done to address the military patriarchal occupation of the bodies and land of Kashmiris. Such feminist praxis becomes complicit in propagating the Indian nationalist project and appears as yet another form of imperial feminism or specifically as imperial brown feminism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b43f81f3aa9479d3510a043f16ffb1f2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118556622,"asset_id":124305197,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118556622/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124305197"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124305197"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124305197; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124305197]").text(description); $(".js-view-count[data-work-id=124305197]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124305197; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124305197']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b43f81f3aa9479d3510a043f16ffb1f2" } } $('.js-work-strip[data-work-id=124305197]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124305197,"title":"Weaponizing women Zia Fernandes","translated_title":"","metadata":{"doi":"10.4324/9781003043102 ","abstract":"In the Indian national imagination, Kashmiri women have been reduced to the stereotype of being poor, desperate and oppressed in the society. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-124305197-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="123638220"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/123638220/The_Killable_Kashmiri_Body"><img alt="Research paper thumbnail of The Killable Kashmiri Body" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">The Killable Kashmiri Body</div><div class="wp-workCard_item"><span>University of Pennsylvania Press, Inc. eBooks</span><span>, Mar 1, 2018</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123638220"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123638220"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123638220; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-123638210-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686351"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117686351/Decolonial_Futures"><img alt="Research paper thumbnail of Decolonial Futures" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Decolonial Futures</div><div class="wp-workCard_item"><span>English Language Notes</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This roundtable showcases how different Asian, Pacific Islander, and Indigenous communities in Co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This roundtable showcases how different Asian, Pacific Islander, and Indigenous communities in Colorado are fighting for sovereignty of their homelands. It reorients the question of “homelands” to highlight the experiences of communities whose homelands remain occupied by settler-colonial and imperial nation-states, like the United States, India, Israel, and China. Participants speak to the struggles of sovereignty of their communities and communities they work with, unsettling epistemological frameworks to disrupt normative understandings of home, migration, and diaspora.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686351"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686351"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686351; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686351]").text(description); $(".js-view-count[data-work-id=117686351]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686351; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686351']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686351]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686351,"title":"Decolonial Futures","translated_title":"","metadata":{"abstract":"This roundtable showcases how different Asian, Pacific Islander, and Indigenous communities in Colorado are fighting for sovereignty of their homelands. 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She ducked. It fell into the corner without a soun...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">He raised his arm, and threw something at her. She ducked. It fell into the corner without a sound. Moving swiftly, she picked the soft sweaty ball of paper, crushed around a piece of clay. She opened it, trembling. It said—“Be laghey tche balai” “I will die for you.” … She tried to write back. Nothing seemed adequate. In the end, she repeated his dear words—“Be tih lagai tche balai” (I will also die for you).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686347; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686347]").text(description); $(".js-view-count[data-work-id=117686347]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686347; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686347']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686347]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686347,"title":"Loving, Dying","translated_title":"","metadata":{"abstract":"He raised his arm, and threw something at her. 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In the end, she repeated his dear words—“Be tih lagai tche balai” (I will also die for you).","impression_tracking_id":null,"owner":{"id":57087357,"first_name":"Ather","middle_initials":null,"last_name":"Zia","page_name":"AtherZia","domain_name":"unco","created_at":"2016-11-22T17:39:22.258-08:00","display_name":"Ather Zia","url":"https://unco.academia.edu/AtherZia"},"attachments":[],"research_interests":[{"id":321877,"name":"nothing","url":"https://www.academia.edu/Documents/in/nothing"}],"urls":[{"id":41203748,"url":"https://doi.org/10.1093/oso/9780190132613.003.0028"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686347-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686346"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117686346/The_Politics_of_Absence_Women_Searching_for_the_Disappeared_in_Kashmir"><img alt="Research paper thumbnail of The Politics of Absence: Women Searching for the Disappeared in Kashmir" class="work-thumbnail" src="https://attachments.academia-assets.com/113479905/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117686346/The_Politics_of_Absence_Women_Searching_for_the_Disappeared_in_Kashmir">The Politics of Absence: Women Searching for the Disappeared in Kashmir</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Marun chu akh godhh, rawun na Kehn. 1 (Dying is a pain once, not disappearance) "Poor Kashmir, it...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Marun chu akh godhh, rawun na Kehn. 1 (Dying is a pain once, not disappearance) "Poor Kashmir, it lies in the Himalayan ramparts where the borders of India, Pakistan and China rub together. Reality mocks its beauty. There is no escaping the permeating melancholy of a land that lies under the gun." 2</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5066ba08481eebba1e4d93fe27153419" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113479905,"asset_id":117686346,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113479905/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686346"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686346"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686346; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686346]").text(description); $(".js-view-count[data-work-id=117686346]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686346; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686346']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5066ba08481eebba1e4d93fe27153419" } } $('.js-work-strip[data-work-id=117686346]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686346,"title":"The Politics of Absence: Women Searching for the Disappeared in Kashmir","translated_title":"","metadata":{"ai_title_tag":"Women and the Search for the Disappeared in Kashmir","grobid_abstract":"Marun chu akh godhh, rawun na Kehn. 1 (Dying is a pain once, not disappearance) \"Poor Kashmir, it lies in the Himalayan ramparts where the borders of India, Pakistan and China rub together. 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Kashmiri, doubly marked as the Other: first as Muslims and second as seekers of self-determination, fear their loss of territorial sovereignty will pave way for settler colonialism, dispossession of indigenous people and rampant exploitation of resources resulting in neocolonial maldevelopment.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b912470c028ca9db4e9bdd11ff710a84" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113479923,"asset_id":117686343,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113479923/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686343"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686343"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686343; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686343]").text(description); $(".js-view-count[data-work-id=117686343]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686343; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686343']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b912470c028ca9db4e9bdd11ff710a84" } } $('.js-work-strip[data-work-id=117686343]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686343,"title":"The Haunting Specter of Hindu Ethnonationalist-Neocolonial Development in the Indian Occupied Kashmir","translated_title":"","metadata":{"publisher":"The Company of Biologists","grobid_abstract":"The Indian government says that the removal of Kashmir's autonomy is for development, but it should be seen as embedded in a structure of neocolonialism based on fundamentalist Hindu ethnonationalism or Hindutva and fueled by neoliberalism in which even Muslims living in India are cast as invaders and foreigners. 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Every word of dissent is excoriated, and every cog in the occupying military machinery ensures the silence of Kashmiri people. How does one write in a place where words are banned? What happens to those who are writers in such a place? The evidence of their predicament is not hidden nor a surprise. Yet, one question does loom large: why do people continue to write even when it is fatal? How does one behold these ‘death-defying’ writers – not just their work but also as human beings? In Kashmir the “act of reading poetry is seen as a means of incorporating resistance in the everyday of people when overt resistance is unsafe and subject to surveillance by the authorities.”1 Thus, in a place where reading is resist- ance how do we contextualize “writing” poetry or to exist as a poet even simply? These questions are not mere indulgences in academic the- ories, but they are urgent to understanding everyday life, meaning and modes of resistance in today’s Kashmir; the Palestine that no one knows about. © 2022 The Royal Society for Asian Affairs Asian Affairs, 2022 Vol. LIII, no. II, 416–429, <a href="https://doi.org/10.1080/03068374.2022.2096782" rel="nofollow">https://doi.org/10.1080/03068374.2022.2096782</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686341"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686341"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686341; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686341]").text(description); $(".js-view-count[data-work-id=117686341]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686341; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686341']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686341]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686341,"title":"Poetry as Dissent and Placemaking in Indian-Occupied Kashmir","translated_title":"","metadata":{"abstract":"POETRY AS DISSENT AND PLACEMAKING IN INDIAN-OCCUPIED KASHMIR In Indian occupied Kashmir, writing of any kind – be it journalistic, fiction, prose, or poetry or even a clerical memo – that speaks truth to the occupying power is fatal, censured, and surveilled. 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II, 416–429, https://doi.org/10.1080/03068374.2022.2096782","internal_url":"https://www.academia.edu/117686341/Poetry_as_Dissent_and_Placemaking_in_Indian_Occupied_Kashmir","translated_internal_url":"","created_at":"2024-04-18T08:04:24.683-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":57087357,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Poetry_as_Dissent_and_Placemaking_in_Indian_Occupied_Kashmir","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"POETRY AS DISSENT AND PLACEMAKING IN INDIAN-OCCUPIED KASHMIR In Indian occupied Kashmir, writing of any kind – be it journalistic, fiction, prose, or poetry or even a clerical memo – that speaks truth to the occupying power is fatal, censured, and surveilled. Every word of dissent is excoriated, and every cog in the occupying military machinery ensures the silence of Kashmiri people. How does one write in a place where words are banned? What happens to those who are writers in such a place? The evidence of their predicament is not hidden nor a surprise. Yet, one question does loom large: why do people continue to write even when it is fatal? How does one behold these ‘death-defying’ writers – not just their work but also as human beings? In Kashmir the “act of reading poetry is seen as a means of incorporating resistance in the everyday of people when overt resistance is unsafe and subject to surveillance by the authorities.”1 Thus, in a place where reading is resist- ance how do we contextualize “writing” poetry or to exist as a poet even simply? These questions are not mere indulgences in academic the- ories, but they are urgent to understanding everyday life, meaning and modes of resistance in today’s Kashmir; the Palestine that no one knows about. © 2022 The Royal Society for Asian Affairs Asian Affairs, 2022 Vol. LIII, no. II, 416–429, https://doi.org/10.1080/03068374.2022.2096782","impression_tracking_id":null,"owner":{"id":57087357,"first_name":"Ather","middle_initials":null,"last_name":"Zia","page_name":"AtherZia","domain_name":"unco","created_at":"2016-11-22T17:39:22.258-08:00","display_name":"Ather Zia","url":"https://unco.academia.edu/AtherZia"},"attachments":[],"research_interests":[{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry"},{"id":28235,"name":"Multidisciplinary","url":"https://www.academia.edu/Documents/in/Multidisciplinary"},{"id":64188,"name":"Placemaking","url":"https://www.academia.edu/Documents/in/Placemaking"},{"id":102730,"name":"Dissent","url":"https://www.academia.edu/Documents/in/Dissent"},{"id":120201,"name":"Kashmiri Literature","url":"https://www.academia.edu/Documents/in/Kashmiri_Literature"},{"id":175068,"name":"Asian affairs","url":"https://www.academia.edu/Documents/in/Asian_affairs"},{"id":362278,"name":"Kashmir Conflict","url":"https://www.academia.edu/Documents/in/Kashmir_Conflict"},{"id":1492336,"name":"Poetry of Resistance","url":"https://www.academia.edu/Documents/in/Poetry_of_Resistance"},{"id":3614849,"name":"indian occupation of kashmir","url":"https://www.academia.edu/Documents/in/indian_occupation_of_kashmir"},{"id":4038267,"name":"kashmiri","url":"https://www.academia.edu/Documents/in/kashmiri"}],"urls":[{"id":41203742,"url":"https://doi.org/10.1080/03068374.2022.2096782"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686335-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686334"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117686334/Blinding_Kashmiris"><img alt="Research paper thumbnail of Blinding Kashmiris" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Blinding Kashmiris</div><div class="wp-workCard_item"><span>Interventions: International Journal of Postcolonial Studies</span><span>, Apr 22, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-de...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-determination and freedom from India. In the protests more than ninety-eight people have been killed, over eleven thousand wounded, and more than eight hundred Kashmiris injured in the eyes or blinded by Indian troops using force against protestors and non-protestors alike. Since 1947, when the region was temporarily bifurcated between India and Pakistan, Indian-administered Kashmir has clamoured for a plebiscite, which the United Nations mandated so that the Kashmiri people could choose their own fate. The original options in the plebiscite were mergers with either of the two countries, but Kashmiris have increasingly demanded that a third option for an independent Kashmiri nation-state be added. While the majority of the Kashmiris seek independence, a small faction favours merger with Pakistan. Despite continuing demands for an independent nationhood – one that preceded the creation of India and Pakistan – Kashmir continues to be perceived simplistically as a bilateral dispute between the two nation-states. Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. By making maiming as a punishment central, this essay will examine India&#39;s control of the Kashmir valley as a de facto military occupation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686334"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686334"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686334; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686334]").text(description); $(".js-view-count[data-work-id=117686334]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686334; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686334']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686334]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686334,"title":"Blinding Kashmiris","translated_title":"","metadata":{"abstract":"Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-determination and freedom from India. In the protests more than ninety-eight people have been killed, over eleven thousand wounded, and more than eight hundred Kashmiris injured in the eyes or blinded by Indian troops using force against protestors and non-protestors alike. Since 1947, when the region was temporarily bifurcated between India and Pakistan, Indian-administered Kashmir has clamoured for a plebiscite, which the United Nations mandated so that the Kashmiri people could choose their own fate. The original options in the plebiscite were mergers with either of the two countries, but Kashmiris have increasingly demanded that a third option for an independent Kashmiri nation-state be added. While the majority of the Kashmiris seek independence, a small faction favours merger with Pakistan. Despite continuing demands for an independent nationhood – one that preceded the creation of India and Pakistan – Kashmir continues to be perceived simplistically as a bilateral dispute between the two nation-states. Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. By making maiming as a punishment central, this essay will examine India\u0026#39;s control of the Kashmir valley as a de facto military occupation.","publisher":"Routledge","publication_date":{"day":22,"month":4,"year":2019,"errors":{}},"publication_name":"Interventions: International Journal of Postcolonial Studies"},"translated_abstract":"Since July 2016, Indian-administered Kashmir has again raged with mass protests favouring self-determination and freedom from India. In the protests more than ninety-eight people have been killed, over eleven thousand wounded, and more than eight hundred Kashmiris injured in the eyes or blinded by Indian troops using force against protestors and non-protestors alike. 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Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. 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Since 1947, when the region was temporarily bifurcated between India and Pakistan, Indian-administered Kashmir has clamoured for a plebiscite, which the United Nations mandated so that the Kashmiri people could choose their own fate. The original options in the plebiscite were mergers with either of the two countries, but Kashmiris have increasingly demanded that a third option for an independent Kashmiri nation-state be added. While the majority of the Kashmiris seek independence, a small faction favours merger with Pakistan. Despite continuing demands for an independent nationhood – one that preceded the creation of India and Pakistan – Kashmir continues to be perceived simplistically as a bilateral dispute between the two nation-states. Using the analytic of “right to maim,” this essay illustrates how the Indian state “blinds” Kashmiri subjects by perfecting a technology of punishment that produces bodies incapable of physical resistance and as a representational threat to the rest of society. 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While different, strong overlaps exist between the two conflicts in having been midwifed by the waning British Empire in 1947; subsequent internationalisation and fighting against a type of contemporary international politics that subsumes them under so-called ‘Islamic terrorism.’ Also noticeable is the motif of ‘suffering’ that makes the tragedy of Kashmir resonate with the pathos of Palestine.  This paper focuses on the vantage from Kashmir, where people herald the Palestinian struggle as pioneering and a beacon of just struggle. I illustrate how Kashmiris, have come to harbour for the Palestinians an ‘affective solidarity’ which is evident in their modes of resistance to lend support for the liberation of Palestine and credibility to the Kashmir’s own resistance movement.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686333"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686333"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686333; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686333]").text(description); $(".js-view-count[data-work-id=117686333]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686333; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686333']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117686333]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686333,"title":"“Their wounds are our wounds”: a case for affective solidarity between Palestine and Kashmir","translated_title":"","metadata":{"abstract":"ABSTRACT Both Palestine and the Indian held Kashmir have become hallmarks of a postcolonial siege manifest in heavy militarisation, illegal occupation, human rights violations, and an excruciating love born from and for people’s resistance and solidarity. 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I illustrate how Kashmiris, have come to harbour for the Palestinians an ‘affective solidarity’ which is evident in their modes of resistance to lend support for the liberation of Palestine and credibility to the Kashmir’s own resistance movement.","internal_url":"https://www.academia.edu/117686333/_Their_wounds_are_our_wounds_a_case_for_affective_solidarity_between_Palestine_and_Kashmir","translated_internal_url":"","created_at":"2024-04-18T08:04:22.614-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":57087357,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_Their_wounds_are_our_wounds_a_case_for_affective_solidarity_between_Palestine_and_Kashmir","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"ABSTRACT Both Palestine and the Indian held Kashmir have become hallmarks of a postcolonial siege manifest in heavy militarisation, illegal occupation, human rights violations, and an excruciating love born from and for people’s resistance and solidarity. While different, strong overlaps exist between the two conflicts in having been midwifed by the waning British Empire in 1947; subsequent internationalisation and fighting against a type of contemporary international politics that subsumes them under so-called ‘Islamic terrorism.’ Also noticeable is the motif of ‘suffering’ that makes the tragedy of Kashmir resonate with the pathos of Palestine.  This paper focuses on the vantage from Kashmir, where people herald the Palestinian struggle as pioneering and a beacon of just struggle. I illustrate how Kashmiris, have come to harbour for the Palestinians an ‘affective solidarity’ which is evident in their modes of resistance to lend support for the liberation of Palestine and credibility to the Kashmir’s own resistance movement.","impression_tracking_id":null,"owner":{"id":57087357,"first_name":"Ather","middle_initials":null,"last_name":"Zia","page_name":"AtherZia","domain_name":"unco","created_at":"2016-11-22T17:39:22.258-08:00","display_name":"Ather Zia","url":"https://unco.academia.edu/AtherZia"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":1660,"name":"Terrorism","url":"https://www.academia.edu/Documents/in/Terrorism"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":6693,"name":"Palestine","url":"https://www.academia.edu/Documents/in/Palestine"},{"id":12189,"name":"Identities","url":"https://www.academia.edu/Documents/in/Identities"},{"id":47830,"name":"Solidarity","url":"https://www.academia.edu/Documents/in/Solidarity"},{"id":990274,"name":"Siege","url":"https://www.academia.edu/Documents/in/Siege"}],"urls":[{"id":41203736,"url":"https://doi.org/10.1080/1070289x.2020.1750199"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686333-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686332"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117686332/Weaponizing_women"><img alt="Research paper thumbnail of Weaponizing women" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Weaponizing women</div><div class="wp-workCard_item"><span>Routledge eBooks</span><span>, Sep 21, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686332"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686332"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686332; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-117686332-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="117686331"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117686331/Of_Gardens_and_Graves_Kashmir_Poetry_Politics_by_Suvir_Kaul_photographs_by_Javed_Dar_Subheader_Durham_NC_Duke_University_Press_2017_227_pp_30_photographs_US_23_95_paperback_ISBN_978_0_8223_6289_0"><img alt="Research paper thumbnail of Of Gardens and Graves: Kashmir, Poetry, Politics, by Suvir Kaul, photographs by Javed Dar Subheader: Durham, NC: Duke University Press, 2017, 227 pp., 30 photographs, US$23.95 (paperback), ISBN 978-0-8223-6289-0" class="work-thumbnail" src="https://attachments.academia-assets.com/113479920/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117686331/Of_Gardens_and_Graves_Kashmir_Poetry_Politics_by_Suvir_Kaul_photographs_by_Javed_Dar_Subheader_Durham_NC_Duke_University_Press_2017_227_pp_30_photographs_US_23_95_paperback_ISBN_978_0_8223_6289_0">Of Gardens and Graves: Kashmir, Poetry, Politics, by Suvir Kaul, photographs by Javed Dar Subheader: Durham, NC: Duke University Press, 2017, 227 pp., 30 photographs, US$23.95 (paperback), ISBN 978-0-8223-6289-0</a></div><div class="wp-workCard_item"><span>South Asia-journal of South Asian Studies</span><span>, Jul 3, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Kashmir is not an easy place to write about, yet a lot has been written about it. The majority of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Kashmir is not an easy place to write about, yet a lot has been written about it. The majority of the scholarly literature that exists on the region comes from political science or history. Of Gardens and Graves by Suvir Kaul, who is the Rosenthal professor of English at the University of Pennsylvania, is a unique book on Indian-administered Kashmir. Based on memoir, ethnography, poetry and photography, it brings together a comprehensive analysis that forces open the layered history of the region. Kaul reminds us that most contemporary scholarship on Kashmir focuses on violence and political developments and does not take into full cognisance how Kashmiri subjectivities are changing, and how their cultural and political lives are being shaped. Kaul captures the oft-ignored dimensions of the Kashmiri Tehreek (the popular name for the resistance movement) for self-determination, which, he states, has 'many political and ideological features of classic 20th century anticolonial movements' (p. 178). In this regard, Of Gardens and Graves becomes a book of clear insights. It traces how Kashmir exists as a</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4030bcf8db95945cc8d7f27040045e86" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113479920,"asset_id":117686331,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113479920/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117686331"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117686331"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117686331; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117686331]").text(description); $(".js-view-count[data-work-id=117686331]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117686331; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117686331']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4030bcf8db95945cc8d7f27040045e86" } } $('.js-work-strip[data-work-id=117686331]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117686331,"title":"Of Gardens and Graves: Kashmir, Poetry, Politics, by Suvir Kaul, photographs by Javed Dar Subheader: Durham, NC: Duke University Press, 2017, 227 pp., 30 photographs, US$23.95 (paperback), ISBN 978-0-8223-6289-0","translated_title":"","metadata":{"publisher":"Taylor \u0026 Francis","ai_title_tag":"Kashmir's Cultural and Political Landscape: Insights from Poetry","grobid_abstract":"Kashmir is not an easy place to write about, yet a lot has been written about it. The majority of the scholarly literature that exists on the region comes from political science or history. Of Gardens and Graves by Suvir Kaul, who is the Rosenthal professor of English at the University of Pennsylvania, is a unique book on Indian-administered Kashmir. Based on memoir, ethnography, poetry and photography, it brings together a comprehensive analysis that forces open the layered history of the region. Kaul reminds us that most contemporary scholarship on Kashmir focuses on violence and political developments and does not take into full cognisance how Kashmiri subjectivities are changing, and how their cultural and political lives are being shaped. Kaul captures the oft-ignored dimensions of the Kashmiri Tehreek (the popular name for the resistance movement) for self-determination, which, he states, has 'many political and ideological features of classic 20th century anticolonial movements' (p. 178). 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An all Kashmiri women-scholars team: Nitasha Kaul and Ather Zia as guest co-editors, authors include Mona Bhan, Hafsa Kanjwal , Inshah Malik, Mir Fatimah Kanth, Samreen Mushtaq, Uzma Falak, Essar Batool and Aaliya Anjum.</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-37965641-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-37965641-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13173912/figure-1-public-sphere-mir-fatimah-kanth-excavates-the"><img alt="public sphere. Mir Fatimah Kanth (p 42) excavates the history of gendered resistance, illustrating a continuity when it comes to women. She looks at women, politics, and subjectivity in relation to the state and its arbitrary exercise of power, and in relation to soci- ety and its gendered expectations of women. Kanth’s tracing of this history makes it clear that resistance to Indian authority is not a post-1989 phenomenon and certainly has not been bereft of women’s participation. In the context of the empowerment of Kashmiri women, Hafsa Kanjwal’s (p 36) paper takes us back in time, alerting us to how state-sponsored women empower- ment programmes in the early years of post-partition Kashmir resulted in feminist projects that were affiliated with the state, and, in time, became deeply contested and politicised. In this context, women’s mobility and education were more geared in the service of consolidating the power and legitimacy of the state, rather than allowing indigenous movements—political or social—to grow and flourish. Essar Batool’s (p 60) paper tackles the issue head-on by focusing on sexual violence under intense militarisation and patriarchal norms. Batool, who is also a co-author of an important volume titled Do You Remem- ber Kunan Poshpora?, analyses the sexual violence against women, men, and transgender persons in Kashmir at the hands of the government’s troops, who are emboldened by the legal immunity provided by laws like the Armed Forces (Special Powers) Act. While militarisation-related violence works dif- ferently on men and women, issues of “shame,” “honour,” and reprisals mean that fear results in under-reporting of such " class="figure-slide-image" src="https://figures.academia-assets.com/57981145/figure_001.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-37965641-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="575a5691bd4ec88ba08ba96aabf671f8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57981145,"asset_id":37965641,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57981145/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37965641"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37965641"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37965641; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37965641]").text(description); $(".js-view-count[data-work-id=37965641]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37965641; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37965641']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "575a5691bd4ec88ba08ba96aabf671f8" } } $('.js-work-strip[data-work-id=37965641]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37965641,"title":"Women and Kashmir: Special Issue EPW/RWS","translated_title":"","metadata":{"abstract":"We would like to thank the guest editors Nitasha Kaul and Ather Zia, and the members of the editorial advisory group of the Review of Women's Studies Mary E John, J Devika, Kalpana Kannabiran, Samita Sen, and Padmini Swaminathan for putting together this issue on \" Women and Kashmir. \n\nA new addition to critical Kashmir studies resources: ‘Women and Kashmir: Knowing in Our Own Ways, ‘ published in Review of Women’s Studies, Economic and Political Weekly. 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Political cartoon on Article 370. Credit: Mir Suhail 2014. " class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_002.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13480451/figure-3-political-cartoon-on-article-credit-bashir-ahmed"><img alt="FIGURE 3. Political cartoon on Article 370. Credit: Bashir Ahmed Bashir 2014. " class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_003.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13480460/figure-4-the-martyrs-graveyard-at-eidgah-in-srinagar-photo"><img alt="FIGURE 4. The Martyrs’ Graveyard at Eidgah in Srinagar. Photo credit: Sanjay Kak 2008. " class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_004.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13480466/figure-5-apdp-protest-international-day-of-victims-of"><img alt="FIGURE 5. APDP Protest, International Day of Victims of Enforced Disappearance, August 30, 2014. Photo credit: Authint.com 2014. " class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_005.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13480489/figure-6-dharamshala-seminar-photo-credit-sonam-dawa"><img alt="FIGURE 6. Dharamshala Seminar. Photo credit: Sonam Dawa 2010. " class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_006.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13480500/figure-7-this-cartoon-published-in-the-kashmir-urdu"><img alt="FIGURE 7. This cartoon, published in the Kashmir Urdu newspaper Srinagar Times on January 19, 1974, depicts Sheikh Abdullah's close associate Afzal Beg lighting a cigarette marked “Plebiscite” with a lighter marked “Greed for Power. From the personal archives of Farrukh Faheem. " class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_007.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13480520/figure-8-the-cover-page-of-the-popular-urdu-novel-whose"><img alt="FIGURE 8. The cover page of the popular Urdu novel Whose Blood Is This Who Died, published in June 1975, depicts Kashmir as a beautiful crying woman with tears of blood rolling down her cheeks. From the personal archives of Farrukh Faheem. " class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_008.jpg" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/13480531/figure-9-resisting-occupation-in-kashmir-the-ethnography-of"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/58117011/figure_009.jpg" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-38089677-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="73275563f1a1333937e398d0a1fc1e9f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58117011,"asset_id":38089677,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58117011/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38089677"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38089677"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38089677; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38089677]").text(description); $(".js-view-count[data-work-id=38089677]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38089677; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38089677']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "73275563f1a1333937e398d0a1fc1e9f" } } $('.js-work-strip[data-work-id=38089677]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38089677,"title":"RESISTING OCCUPATION IN KASHMIR: THE ETHNOGRAPHY OF POLITICAL VIOLENCE","translated_title":"","metadata":{"ai_abstract":"This paper explores the ethnography of political violence in Kashmir, focusing on the impact of India's military occupation on local identities, cultural expressions, and political dissent. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (true) { Aedu.setUpFigureCarousel('profile-work-38089677-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="37878546"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37878546/Knowing_in_Our_Own_Ways_Women_and_Kashmir"><img alt="Research paper thumbnail of Knowing in Our Own Ways: Women and Kashmir" class="work-thumbnail" src="https://attachments.academia-assets.com/57885294/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37878546/Knowing_in_Our_Own_Ways_Women_and_Kashmir">Knowing in Our Own Ways: Women and Kashmir</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://westminster.academia.edu/NitashaKaul">Nitasha Kaul</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://unco.academia.edu/AtherZia">Ather Zia</a></span></div><div class="wp-workCard_item"><span>Economic & Political Weekly (EPW), Review of Women's Studies (RWS) Special Issue on Women and Kashmir. Edited by Nitasha Kaul and Ather Zia</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">'What serious scholar of Kashmir could deny the simultaneous existence of human rights abuses and...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">'What serious scholar of Kashmir could deny the simultaneous existence of human rights abuses and a political problem that needs a political resolution which must involve the Kashmiris themselves? Yet, even something as basic as this is hard to find being reflected in the Indian mainstream media, through which most Indians form their opinions on Kashmir.<br />We urge the readers of this review issue to move beyond the comfort zone of merely acknowledging the vulnerabilities of the marginalised Kashmiris, by equalising the illicitness of the military and the militants, by thinking past the self-serv- ing machinations of the Indian power brokers at the centre and Kashmiri mainstream politicians at the periphery, and by asking the difficult question: How long must ordinary Kashmiris suffer their traumatic history as endless memory before their calls for freedom and justice are taken seriously enough to warrant a political resolution?<br />The Kashmiri women herein speak of myriad things: of spectacles and street protests; women’s companionships and female alliances; women’s movements and imaginaries of resistance; the links between militarisation, militarism, and the creation of impunity by the law; competing patriarchies and sexual violence as they seek to break Kashmiri communities; the infrastructures of control that limit their mobilities, bodies, and experiences; public grief at funerals as a challenge to Indian sovereignty over Kashmir; and autobiographies, oral histories, and the textures of political memories.<br />In the powerful idiom of postcolonial criticality, the ques- tion we should ask is not “Can the Kashmiri women speak?” but rather “Can you hear them?”'<br /><br />[We would like to thank the guest editors Nitasha Kaul and Ather Zia, and the members of the editorial advisory group of the Review of Women's Studies Mary E John, J Devika, Kalpana Kannabiran, Samita Sen, and Padmini Swaminathan for putting together this issue on " Women and Kashmir."]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="84951ad26ad763bfcb2688fcbd903935" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57885294,"asset_id":37878546,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57885294/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37878546"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37878546"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37878546; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37878546]").text(description); $(".js-view-count[data-work-id=37878546]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37878546; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37878546']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "84951ad26ad763bfcb2688fcbd903935" } } $('.js-work-strip[data-work-id=37878546]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37878546,"title":"Knowing in Our Own Ways: Women and Kashmir","translated_title":"","metadata":{"issue":"47","volume":"53","abstract":"'What serious scholar of Kashmir could deny the simultaneous existence of human rights abuses and a political problem that needs a political resolution which must involve the Kashmiris themselves? Yet, even something as basic as this is hard to find being reflected in the Indian mainstream media, through which most Indians form their opinions on Kashmir.\nWe urge the readers of this review issue to move beyond the comfort zone of merely acknowledging the vulnerabilities of the marginalised Kashmiris, by equalising the illicitness of the military and the militants, by thinking past the self-serv- ing machinations of the Indian power brokers at the centre and Kashmiri mainstream politicians at the periphery, and by asking the difficult question: How long must ordinary Kashmiris suffer their traumatic history as endless memory before their calls for freedom and justice are taken seriously enough to warrant a political resolution?\nThe Kashmiri women herein speak of myriad things: of spectacles and street protests; women’s companionships and female alliances; women’s movements and imaginaries of resistance; the links between militarisation, militarism, and the creation of impunity by the law; competing patriarchies and sexual violence as they seek to break Kashmiri communities; the infrastructures of control that limit their mobilities, bodies, and experiences; public grief at funerals as a challenge to Indian sovereignty over Kashmir; and autobiographies, oral histories, and the textures of political memories.\nIn the powerful idiom of postcolonial criticality, the ques- tion we should ask is not “Can the Kashmiri women speak?” but rather “Can you hear them?”'\n\n[We would like to thank the guest editors Nitasha Kaul and Ather Zia, and the members of the editorial advisory group of the Review of Women's Studies Mary E John, J Devika, Kalpana Kannabiran, Samita Sen, and Padmini Swaminathan for putting together this issue on \" Women and Kashmir.\"]","ai_title_tag":"Kashmiri Women's Voices: Politics, Resistance, and Rights","page_numbers":"33-78","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"Economic \u0026 Political Weekly (EPW), Review of Women's Studies (RWS) Special Issue on Women and Kashmir. 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Yet, even something as basic as this is hard to find being reflected in the Indian mainstream media, through which most Indians form their opinions on Kashmir.\nWe urge the readers of this review issue to move beyond the comfort zone of merely acknowledging the vulnerabilities of the marginalised Kashmiris, by equalising the illicitness of the military and the militants, by thinking past the self-serv- ing machinations of the Indian power brokers at the centre and Kashmiri mainstream politicians at the periphery, and by asking the difficult question: How long must ordinary Kashmiris suffer their traumatic history as endless memory before their calls for freedom and justice are taken seriously enough to warrant a political resolution?\nThe Kashmiri women herein speak of myriad things: of spectacles and street protests; women’s companionships and female alliances; women’s movements and imaginaries of resistance; the links between militarisation, militarism, and the creation of impunity by the law; competing patriarchies and sexual violence as they seek to break Kashmiri communities; the infrastructures of control that limit their mobilities, bodies, and experiences; public grief at funerals as a challenge to Indian sovereignty over Kashmir; and autobiographies, oral histories, and the textures of political memories.\nIn the powerful idiom of postcolonial criticality, the ques- tion we should ask is not “Can the Kashmiri women speak?” but rather “Can you hear them?”'\n\n[We would like to thank the guest editors Nitasha Kaul and Ather Zia, and the members of the editorial advisory group of the Review of Women's Studies Mary E John, J Devika, Kalpana Kannabiran, Samita Sen, and Padmini Swaminathan for putting together this issue on \" Women and Kashmir.\"]","internal_url":"https://www.academia.edu/37878546/Knowing_in_Our_Own_Ways_Women_and_Kashmir","translated_internal_url":"","created_at":"2018-11-29T12:15:30.519-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3434509,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":32090467,"work_id":37878546,"tagging_user_id":3434509,"tagged_user_id":57087357,"co_author_invite_id":null,"email":"a***a@unco.edu","affiliation":"University of Northern Colorado","display_order":2,"name":"Ather Zia","title":"Knowing in Our Own Ways: Women and Kashmir"}],"downloadable_attachments":[{"id":57885294,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57885294/thumbnails/1.jpg","file_name":"SA_LIII_011218_RWS_Nitasha_Kaul__Ather_Zia.pdf","download_url":"https://www.academia.edu/attachments/57885294/download_file","bulk_download_file_name":"Knowing_in_Our_Own_Ways_Women_and_Kashmi.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57885294/SA_LIII_011218_RWS_Nitasha_Kaul__Ather_Zia-libre.pdf?1543522949=\u0026response-content-disposition=attachment%3B+filename%3DKnowing_in_Our_Own_Ways_Women_and_Kashmi.pdf\u0026Expires=1743843489\u0026Signature=U1U8kQEaH0QeludMWIgSs1hiK7o-V-U8P6WNi1sKCmn46rybRaxk~oUFTZULWxiioxZQOt9ZYmyfTqli1JX94VEuMWR1H~gAQxkX6fQpJ6PpJ8DLCL4XmT3mddzGG~GLSWGX8ilQ5Pu8SYDu5DOUHiWjQ0c3Un-oA96udF6sxWnLmw~ffJLJ-Oa3wyQuYkD8H02XrodDWh-dGOXatHR~SkIcgZb0ICuWEWn974Y9yVyMFpYpUTed7DW3mv-0K6aLNasGkF~MQdOdA0RIRyhaCt8jAlCYOneB-3QuyGx9mqOekD3X2VcOH3IbJyGVr3UTVRIMys3uLfclxyxRPKqBow__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Knowing_in_Our_Own_Ways_Women_and_Kashmir","translated_slug":"","page_count":3,"language":"en","content_type":"Work","summary":"'What serious scholar of Kashmir could deny the simultaneous existence of human rights abuses and a political problem that needs a political resolution which must involve the Kashmiris themselves? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-37878546-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="10310312" id="bookreviews"><div class="js-work-strip profile--work_container" data-work-id="42781250"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/42781250/Review_of_Edited_vol_A_Desolation_called_Peace_by_Aakash_Joshi"><img alt="Research paper thumbnail of Review of Edited vol: A Desolation called Peace -- by Aakash Joshi" class="work-thumbnail" src="https://attachments.academia-assets.com/63005856/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42781250/Review_of_Edited_vol_A_Desolation_called_Peace_by_Aakash_Joshi">Review of Edited vol: A Desolation called Peace -- by Aakash Joshi</a></div><div class="wp-workCard_item"><span>The Indian Express</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A collection of essays re-locates historical rupture of 1989 that affected Kashmir’s political tr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A collection of essays re-locates historical rupture of 1989 that affected Kashmir’s political trajectory</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cc5189f433f6d373e79c8f4bbd751abb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63005856,"asset_id":42781250,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63005856/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42781250"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42781250"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42781250; 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