Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987853
William R. Pinch
In this essay William R. Pinch probes whether and how we might understand early Hindi poetry as a form of history, a theme that Allison Busch explored in a series of essays. His focus is on two late eighteenth-century poems that Allison, Dalpat Rajpurohit, and Pinch translated between 2009 and 2017, especially on the climactic event of the poems: the killing and beheading of the Rajput Arjun Singh by Anupgiri Gosain (a.k.a. Himmat Bahadur). In the course of the essay Pinch describes two visits to eastern Bundelkhand in search of traces of the events and personalities described in the poems. These journeys revealed convincing evidence, in the form of oral tradition, that Arjun was killed by his kinsmen (and not by Anupgiri). Though this necessarily complicates a straightforward reading of early Hindi poetry as history, it also prompts further reflection on why the poets depicted the killing of Arjun in the manner they did—and on the implications for the multilayered historical truth claims of Hindi poetry.
{"title":"Who Killed Arjun Singh?","authors":"William R. Pinch","doi":"10.1215/1089201x-9987853","DOIUrl":"https://doi.org/10.1215/1089201x-9987853","url":null,"abstract":"\u0000 In this essay William R. Pinch probes whether and how we might understand early Hindi poetry as a form of history, a theme that Allison Busch explored in a series of essays. His focus is on two late eighteenth-century poems that Allison, Dalpat Rajpurohit, and Pinch translated between 2009 and 2017, especially on the climactic event of the poems: the killing and beheading of the Rajput Arjun Singh by Anupgiri Gosain (a.k.a. Himmat Bahadur). In the course of the essay Pinch describes two visits to eastern Bundelkhand in search of traces of the events and personalities described in the poems. These journeys revealed convincing evidence, in the form of oral tradition, that Arjun was killed by his kinsmen (and not by Anupgiri). Though this necessarily complicates a straightforward reading of early Hindi poetry as history, it also prompts further reflection on why the poets depicted the killing of Arjun in the manner they did—and on the implications for the multilayered historical truth claims of Hindi poetry.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44810883","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987944
Olivia C. Harrison
The borders between North and South quickly erode when we study the history of anti-colonial revolutions. This is perhaps especially true of France, where the Palestinian revolution has been a rallying cry in the struggle for migrant rights for the past half century. This article investigates the reactivation of anti-colonialism in the postcolonial era, tracing the decades-long “postcolonial anti-colonial” movements born in migrant circles in France, from the 1970s to the present. What happens to the notion of anti-colonial revolution when it is brought back to the metropole? How does it change when it is brought to bear on the migrant question? First posed by the Palestine committees forged by migrant workers, foreign students, and Maoist militants in the wake of the September 1970 massacre of Palestinians in Jordan, these questions have shaped discourses around migrant rights in France for the past fifty years. In conclusion, this article revisits the archive of the migrant theater collective Al Assifa as it is remediated in Bouchra Khalili's 2017 film The Tempest Society, and speculates on the current place of migration in world historical discourses of decolonization.
{"title":"Decolonizing History","authors":"Olivia C. Harrison","doi":"10.1215/1089201x-9987944","DOIUrl":"https://doi.org/10.1215/1089201x-9987944","url":null,"abstract":"\u0000 The borders between North and South quickly erode when we study the history of anti-colonial revolutions. This is perhaps especially true of France, where the Palestinian revolution has been a rallying cry in the struggle for migrant rights for the past half century. This article investigates the reactivation of anti-colonialism in the postcolonial era, tracing the decades-long “postcolonial anti-colonial” movements born in migrant circles in France, from the 1970s to the present. What happens to the notion of anti-colonial revolution when it is brought back to the metropole? How does it change when it is brought to bear on the migrant question? First posed by the Palestine committees forged by migrant workers, foreign students, and Maoist militants in the wake of the September 1970 massacre of Palestinians in Jordan, these questions have shaped discourses around migrant rights in France for the past fifty years. In conclusion, this article revisits the archive of the migrant theater collective Al Assifa as it is remediated in Bouchra Khalili's 2017 film The Tempest Society, and speculates on the current place of migration in world historical discourses of decolonization.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45220053","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987749
M. Aitken, Allison Busch
Abstract:This essay explores a single illustrated manuscript of Maulana Daud’s Sufi narrative the Cāndāyana from the Rylands Library, Manchester, to help make sense of how Sufi poets and the sultanate- period painters who illustrated their verses realized the indigenous aesthetics of eros and the nāyikā.
{"title":"The Transcultural Eros of the Manchester Cāndāyana","authors":"M. Aitken, Allison Busch","doi":"10.1215/1089201x-9987749","DOIUrl":"https://doi.org/10.1215/1089201x-9987749","url":null,"abstract":"Abstract:This essay explores a single illustrated manuscript of Maulana Daud’s Sufi narrative the Cāndāyana from the Rylands Library, Manchester, to help make sense of how Sufi poets and the sultanate- period painters who illustrated their verses realized the indigenous aesthetics of eros and the nāyikā.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"42 1","pages":"293 - 308"},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41985746","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987970
Noaman G. Ali, S. Raza
How can Marxism, a theory and practice that emerged from the European experience, speak to contexts outside that experience? Recent scholarship has returned to the moment of the 1960s and 1970s to examine how political movements in the global South that embraced Marxism grappled with this question, aiming to reformulate Marxist theories and categories of analysis for postcolonial realities. Whereas this scholarship focuses on the writings of intellectuals, in this article, the authors supplement prose with oral history and ethnography to also identify the theory immanent in practice. They show how the translation of Marxist theory for political practice in the peripheries instantiated what the authors call a worldly Marxism: that is, a Marxism that is constantly renewed as it exceeds its origins in Europe and attends to the specificities of settler-colonies, (post-)colonies and metropoles. Worldly Marxism thus entails theorizing in the conjuncture, that is, from a particular historical moment, and involves arranging multiple conceptual elements to clarify and understand the political task at hand. The authors illustrate how such worldly Marxism was produced in Pakistan by examining the Mazdoor Kisan Party (MKP), the country's historically largest communist party, as it engaged with agrarian transitions, religion, and gender.
{"title":"Worldly Marxism","authors":"Noaman G. Ali, S. Raza","doi":"10.1215/1089201x-9987970","DOIUrl":"https://doi.org/10.1215/1089201x-9987970","url":null,"abstract":"\u0000 How can Marxism, a theory and practice that emerged from the European experience, speak to contexts outside that experience? Recent scholarship has returned to the moment of the 1960s and 1970s to examine how political movements in the global South that embraced Marxism grappled with this question, aiming to reformulate Marxist theories and categories of analysis for postcolonial realities. Whereas this scholarship focuses on the writings of intellectuals, in this article, the authors supplement prose with oral history and ethnography to also identify the theory immanent in practice. They show how the translation of Marxist theory for political practice in the peripheries instantiated what the authors call a worldly Marxism: that is, a Marxism that is constantly renewed as it exceeds its origins in Europe and attends to the specificities of settler-colonies, (post-)colonies and metropoles. Worldly Marxism thus entails theorizing in the conjuncture, that is, from a particular historical moment, and involves arranging multiple conceptual elements to clarify and understand the political task at hand. The authors illustrate how such worldly Marxism was produced in Pakistan by examining the Mazdoor Kisan Party (MKP), the country's historically largest communist party, as it engaged with agrarian transitions, religion, and gender.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44071066","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987957
N. George
Were the events of 1975–77 in Lebanon, commonly thought of today as an internecine sectarian war between Christians and Muslims, more comparable to the furies of revolution and counterrevolution? This article reframes the Lebanese National Movement's (LNM) “Transitional Program” as a revolutionary, anti-colonial, and radical republican challenge that sought to implement a new constitutional order based on popular sovereignty. Internally, it severed the link between sectarian affiliation and political representation that was the hallmark of the Lebanese regime. Externally, the program announced a commitment to popular struggle against imperially sustained settler colonialism in Palestine while calling into question the authoritarian practices of most regional regimes. Drawing from periodicals, memoirs, diplomatic sources, and interviews, this article considers the efforts of the LNM-PLO alliance to push the Transitional Program in the political sphere and on the battlefield. In turn, it demonstrates how the United States, Syria, Israel, and Lebanese counterrevolutionaries worked in concert to ensure that the sectarian regime would be preserved at the moment of its greatest challenge. Against a historiography that either dismisses the venture as predestined to fail or considers the period only within the shackles of post-defeat melancholia, it reevaluates the history of one of the most explicit emancipatory challenges to the Arab order.
{"title":"“Our 1789”","authors":"N. George","doi":"10.1215/1089201x-9987957","DOIUrl":"https://doi.org/10.1215/1089201x-9987957","url":null,"abstract":"\u0000 Were the events of 1975–77 in Lebanon, commonly thought of today as an internecine sectarian war between Christians and Muslims, more comparable to the furies of revolution and counterrevolution? This article reframes the Lebanese National Movement's (LNM) “Transitional Program” as a revolutionary, anti-colonial, and radical republican challenge that sought to implement a new constitutional order based on popular sovereignty. Internally, it severed the link between sectarian affiliation and political representation that was the hallmark of the Lebanese regime. Externally, the program announced a commitment to popular struggle against imperially sustained settler colonialism in Palestine while calling into question the authoritarian practices of most regional regimes. Drawing from periodicals, memoirs, diplomatic sources, and interviews, this article considers the efforts of the LNM-PLO alliance to push the Transitional Program in the political sphere and on the battlefield. In turn, it demonstrates how the United States, Syria, Israel, and Lebanese counterrevolutionaries worked in concert to ensure that the sectarian regime would be preserved at the moment of its greatest challenge. Against a historiography that either dismisses the venture as predestined to fail or considers the period only within the shackles of post-defeat melancholia, it reevaluates the history of one of the most explicit emancipatory challenges to the Arab order.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"1 1","pages":""},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42356659","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9988074
Fadi A. Bardawil
This essay makes the case for moving away from a genre of writing about revolutions that elevates particular ones to the status of models and exemplars, which then become the touchstone of all subsequent revolutionary processes. This way of looking at emancipatory movements risks excising some from the domain of revolutionary practice for not fitting a model, and relegating others to the status of belated and derivative ones that repeat the stages of the earlier model. Instead, the author suggests moving past models to pay attention to the practices of translation that revolutionaries engage in and that inform their intellectual and political traditions. Sidelining the conceptual universe of models and centering translation enables a reckoning with difference and the emergence of newness. It is also crucial for rethinking a politics of solidarity across difference in, and for, our present.
{"title":"Moving Past Models","authors":"Fadi A. Bardawil","doi":"10.1215/1089201x-9988074","DOIUrl":"https://doi.org/10.1215/1089201x-9988074","url":null,"abstract":"\u0000 This essay makes the case for moving away from a genre of writing about revolutions that elevates particular ones to the status of models and exemplars, which then become the touchstone of all subsequent revolutionary processes. This way of looking at emancipatory movements risks excising some from the domain of revolutionary practice for not fitting a model, and relegating others to the status of belated and derivative ones that repeat the stages of the earlier model. Instead, the author suggests moving past models to pay attention to the practices of translation that revolutionaries engage in and that inform their intellectual and political traditions. Sidelining the conceptual universe of models and centering translation enables a reckoning with difference and the emergence of newness. It is also crucial for rethinking a politics of solidarity across difference in, and for, our present.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"42 1","pages":"555 - 558"},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46783965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987840
Julie Vig
This article connects the Sikh tradition to wider cultural and literary worlds by examining how gurbilās literature—written from the end of the seventeenth century into the nineteenth—is tied to the wider Braj literary world and more specifically to Braj martial poetry. Gurbilās literature—or “the play or pastimes of the Guru”—refers to a collection of biographies of the Sikh Gurus emphasizing the narration of life stories of Guru Gobind Singh and his heroic deeds. This essay focuses on the portrayal of an important battle widely narrated in Sikh history, the battle of Bhangani (dated to 1688), in three gurbilās texts. Its goal is to examine two main issues: first, how these three narratives, and gurbilās literature more broadly, interact along multiple poles with the wider world of Braj literary traditions, specifically with Braj martial poetry; and second, how these texts provide us with material to think about the context of performance of these texts. It concludes with a broad reflection on how these three narratives represent a textual microcosm that reveals the many connections gurbilās literature—and more broadly the Sikh cultural world—has with other genres and traditions.
{"title":"The Use of Brajbhasha in Sikh Contexts","authors":"Julie Vig","doi":"10.1215/1089201x-9987840","DOIUrl":"https://doi.org/10.1215/1089201x-9987840","url":null,"abstract":"\u0000 This article connects the Sikh tradition to wider cultural and literary worlds by examining how gurbilās literature—written from the end of the seventeenth century into the nineteenth—is tied to the wider Braj literary world and more specifically to Braj martial poetry. Gurbilās literature—or “the play or pastimes of the Guru”—refers to a collection of biographies of the Sikh Gurus emphasizing the narration of life stories of Guru Gobind Singh and his heroic deeds. This essay focuses on the portrayal of an important battle widely narrated in Sikh history, the battle of Bhangani (dated to 1688), in three gurbilās texts. Its goal is to examine two main issues: first, how these three narratives, and gurbilās literature more broadly, interact along multiple poles with the wider world of Braj literary traditions, specifically with Braj martial poetry; and second, how these texts provide us with material to think about the context of performance of these texts. It concludes with a broad reflection on how these three narratives represent a textual microcosm that reveals the many connections gurbilās literature—and more broadly the Sikh cultural world—has with other genres and traditions.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46702396","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987983
Taushif Kara
Abstract:This essay takes as its point of departure the conceptual problem posed by intezar, or waiting, in revolutionary Iran. Kara suggests that this problem mirrors the suspension or deferral of sovereignty implied by the logic of historicism, and thus the wider state of belatedness faced across what was once called the “third world.” Though confronted by the problem of waiting in different ways, the author shows how thinkers from revolutionary Iran and colonial India—namely Ali Shariati (1933–77) and Muhammad Iqbal (1877–1938)—may have arrived at similar conclusions. Rather than reject the principle of waiting, their thought sought to augment it, mainly by discarding the future as the focus of the political in order to render an invisible present visible. But if the conceptual possibilities condensed in colonial India and Iran’s revolution reveal a shared genealogy of waiting, the resonance of this problem today is confined neither to the geography nor to the condition of coloniality that produced it. Kara concludes by suggesting that the struggle against anticipation in the twentieth century may have prefigured the planetary condition of waiting that characterizes the political in the twenty-first, a condition accentuated and elevated by the climate crisis.
{"title":"Waiting for Revolution","authors":"Taushif Kara","doi":"10.1215/1089201x-9987983","DOIUrl":"https://doi.org/10.1215/1089201x-9987983","url":null,"abstract":"Abstract:This essay takes as its point of departure the conceptual problem posed by intezar, or waiting, in revolutionary Iran. Kara suggests that this problem mirrors the suspension or deferral of sovereignty implied by the logic of historicism, and thus the wider state of belatedness faced across what was once called the “third world.” Though confronted by the problem of waiting in different ways, the author shows how thinkers from revolutionary Iran and colonial India—namely Ali Shariati (1933–77) and Muhammad Iqbal (1877–1938)—may have arrived at similar conclusions. Rather than reject the principle of waiting, their thought sought to augment it, mainly by discarding the future as the focus of the political in order to render an invisible present visible. But if the conceptual possibilities condensed in colonial India and Iran’s revolution reveal a shared genealogy of waiting, the resonance of this problem today is confined neither to the geography nor to the condition of coloniality that produced it. Kara concludes by suggesting that the struggle against anticipation in the twentieth century may have prefigured the planetary condition of waiting that characterizes the political in the twenty-first, a condition accentuated and elevated by the climate crisis.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"42 1","pages":"505 - 516"},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41863847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9987827
S. Pillai
Inspired by Allison Busch's pioneering scholarship on Bhasha (Old Hindi) literature associated with the Mughal court, this article explores the manuscript history of a seventeenth-century Bhasha text that repeatedly praises the Mughal emperor Aurangzeb (r. 1658–1707). Sabalsingh Chauhan's seventeenth-century Mahabharat is a bhakti (devotional) retelling of the Mahabharata epic. In the prologue of the sixteenth book of his Mahabharat, Chauhan describes himself performing his poem in Delhi before Aurangzeb and a king named Mitrasen. He also praises Mitrasen in the prologue of the seventh book and extolls Aurangzeb in the prologues of the sixth, eighth, ninth, and seventeenth books. While these five separate references to Aurangzeb are found in the majority of the manuscripts of the Bhasha Mahabharat, these allusions to the Mughal emperor are noticeably absent in three manuscripts from 1758, 1836, and 1845. This article examines how the specific political, temporal, and geographical contexts in which each of these three manuscripts were produced could have resulted in their copyists excising Aurangzeb. This piece also builds on recent studies by Busch and other scholars that have begun to seriously complicate modern perceptions of Aurangzeb as a violent Muslim tyrant who persecuted Hindus.
{"title":"Remembering and Removing Aurangzeb","authors":"S. Pillai","doi":"10.1215/1089201x-9987827","DOIUrl":"https://doi.org/10.1215/1089201x-9987827","url":null,"abstract":"Inspired by Allison Busch's pioneering scholarship on Bhasha (Old Hindi) literature associated with the Mughal court, this article explores the manuscript history of a seventeenth-century Bhasha text that repeatedly praises the Mughal emperor Aurangzeb (r. 1658–1707). Sabalsingh Chauhan's seventeenth-century Mahabharat is a bhakti (devotional) retelling of the Mahabharata epic. In the prologue of the sixteenth book of his Mahabharat, Chauhan describes himself performing his poem in Delhi before Aurangzeb and a king named Mitrasen. He also praises Mitrasen in the prologue of the seventh book and extolls Aurangzeb in the prologues of the sixth, eighth, ninth, and seventeenth books. While these five separate references to Aurangzeb are found in the majority of the manuscripts of the Bhasha Mahabharat, these allusions to the Mughal emperor are noticeably absent in three manuscripts from 1758, 1836, and 1845. This article examines how the specific political, temporal, and geographical contexts in which each of these three manuscripts were produced could have resulted in their copyists excising Aurangzeb. This piece also builds on recent studies by Busch and other scholars that have begun to seriously complicate modern perceptions of Aurangzeb as a violent Muslim tyrant who persecuted Hindus.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":" ","pages":""},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46797717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-01DOI: 10.1215/1089201x-9988022
Arzoo Osanloo
Abstract:The essay reflects on the politics and politicization of pardons in post-conflict, post-revolutionary contexts. Drawing from immediate post-revolutionary moments in 1979 Iran and 2021 Afghanistan, Osanloo explores how pardons can be mobilized both to assert and legitimize power. As the same time, in a post-conflict setting, pardons can provide some recourse to justice for parties that have experienced loss and offer a possible path to broad societal reconciliation. The use of pardons, even in post-conflict dispute resolutions, however, may highlight power imbalances. In such contexts, the refusal to request a pardon by seemingly weaker parties may itself be a show of force, a righteous resolve to resist power and refuse legitimation.
{"title":"Reflections on Reconciliation and Revolution","authors":"Arzoo Osanloo","doi":"10.1215/1089201x-9988022","DOIUrl":"https://doi.org/10.1215/1089201x-9988022","url":null,"abstract":"Abstract:The essay reflects on the politics and politicization of pardons in post-conflict, post-revolutionary contexts. Drawing from immediate post-revolutionary moments in 1979 Iran and 2021 Afghanistan, Osanloo explores how pardons can be mobilized both to assert and legitimize power. As the same time, in a post-conflict setting, pardons can provide some recourse to justice for parties that have experienced loss and offer a possible path to broad societal reconciliation. The use of pardons, even in post-conflict dispute resolutions, however, may highlight power imbalances. In such contexts, the refusal to request a pardon by seemingly weaker parties may itself be a show of force, a righteous resolve to resist power and refuse legitimation.","PeriodicalId":51756,"journal":{"name":"Comparative Studies of South Asia Africa and the Middle East","volume":"42 1","pages":"538 - 540"},"PeriodicalIF":0.7,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49436243","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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