Pakistan occupies an uncertain and paradoxical space in debates about secularism. On the one hand, the academic consensus (if there is any), traces a problematic history of secularism in Pakistan to its founding Muslim nationalist ideology, which purportedly predisposed the country towards the contemporary dominance of religion in social and political discourse. For some, the reconciliation of secularism with religious nationalism has been a doomed project; a country founded on religious nationalism could, in this view, offer no future other than its present of Talibans, Drone attacks and Islamist threats. But on the other hand, Pakistan has also been repeatedly held out as a critical site for the redemptive power of secularism in the Muslim world. The idea that religious nationalism and secularism could combine to provide a path for the creation of a specifically Muslim state on the Indian subcontinent is often traced to the rhetoric of Pakistan's founder, Muhammad Ali Jinnah. But debate among Muslim League leaders specifically on the relationship of religious nationalism with secularism—and indeed on the nature of the Pakistani state itself—was limited in the years before partition in 1947. Nevertheless, using aspects of Jinnah's rhetoric and holding out the promise of secularism's redemptive power, a military dictator, Pervez Musharraf, was able to secure international legitimacy and support for almost a decade.

Recent accounts of the National Emergency of 1975–1977 concur that the deviations it represented, while genuine, did not represent any fundamental change on the part of the Indian state, and that the period offers little distinct insight on the post-independence period as a whole. This paper seeks to argue, to the contrary, that the Emergency was a watershed in post-independence history. With its ban on dissent and suspension of constitutional rights, the Emergency sought to suppress all political disturbances to governance. By doing so, it forefronted the problems of postcolonial politics in at least three respects. First, the Emergency demonstrated that coercion was inextricably combined with consent in state-led development. Second, this led to a heavy reliance on practices of communication to redefine coercion and to stage popular consent. Third, in the process, the boundaries of the political were reinforced, emphasizing the friend/enemy difference fundamental to politics. Governance in the aftermath of the Emergency placed an overt reliance on consent over coercion, but in ways that are themselves significant. Categories of culture and community, and related forms of social distinction, gained in importance over earlier developmental distinctions premised on an authoritarian relationship between state and the people. The change meant a shift away from the Nehruvian focus on the economy as the crucial arena of nation-building, involving labour as the key modality of citizenship. Instead, culture and community became the categories that gained political salience in the period of economic liberalization. The mass media were central to this redefinition of the political, multiplying in size and reach, and acquiring market-sensitive forms of address couched in the rhetoric of individual choice. These events, I suggest, are critical to understanding the formation of the new middle class in India, as a category that increasingly defines itself through cultural and consumerist forms of identity, and is less identified with the state.

This special issue of Modern Asian Studies explores the shift from colonial rule to independence in India and Pakistan, with the aim of unravelling the explicit meanings and relevance of ‘independence’ for the new citizens of India and Pakistan during the two decades after 1947. While the study of postcolonial South Asia has blossomed in recent years, this volume addresses a number of imbalances in this dynamic and highly popular field. Firstly, the histories of India and Pakistan after 1947 have come to be conceived separately, with many scholars assuming that the two states developed along divergent paths after independence. Thus, the dominant historical paradigm has been to examine either India or Pakistan in relative isolation from one another. While a handful of very recent books on the partition of the subcontinent have begun to study the two states simultaneously, very few of these new histories reach beyond the immediate concerns of partition. Of course, both countries developed out of much the same set of historical experiences. Viewing the two states in the same frame not only allows the contributors to this issue to explore common themes, it also facilitates an exploration of the powerful continuities between the pre- and post-independence periods.

China's long war against Japan from 1937 to 1945 has remained in the shadows of historiography until recently, both in China and abroad. In recent years, the opening of archives and a widening of the opportunity to discuss the more controversial aspects of the wartime period in China itself have restored World War II in China (‘the War of Resistance to Japan’) to a much more central place in historical interpretation. Among the areas that this issue covers are the new socio-political history of the war that seeks to restore rationality to the policies of the Guomindang (Nationalist) party, as well as a new understanding in post-war China of the meaning of the war against Japan in shaping Cold War and post-Cold War politics in China. In doing so, it seeks to make more explicit the link between themes that shaped the experience of World War II in China to the war's legacy in later politics and the uses of memory of the conflict in contemporary Chinese society.

J. S. Furnivall, in his influential account of the impact of British rule in Burma 1824–1948, argues that British officials laid down a Liberal administration that exposed the colony to market forces, monetized the economy and devastated communities. However, there is little evidence that British administrators actually thought in Liberal terms: they relied heavily on institutions inherited from the Burmese monarchy, and when they introduced new administrative methods these were drawn from other parts of British India and only indirectly influenced by Liberalism. Furnivall's view of the ideological origins of British administration, in turn, distorts his reading of the impact of British rule, as illustrated by recent work on the pre-colonial economy showing that it was in fact more monetized and commercialized than he claims. If his account of the pre-modern economy is not viable, Furnivall's claims about the impact of British colonialism in Burma demand re-evaluation.

This paper follows the careers of ‘outlawed’ Indian Muslim subjects who moved outside the geographical and political space of British India and located themselves at the intersection of nineteenth century trans-Asiatic politics: Hijaz, Istanbul and the Arab provinces of the Ottoman Empire, and Burma and Acheh in the East. These areas were sites where ‘modern’ Empires (British, Dutch, Ottoman and Russian) coalesced to lay out a trans-Asiatic imperial assemblage. The paper shows how Muslim ‘outlaws’ made careers and carved out their transnational networks by moving across the imperial assemblages of the nineteenth century. British colonial rule, being an important spoke in the imperial wheel, enabled much of this transnationalism to weld together. Webs of connections derived from older forms of Islamic connectivity as well: diplomacy, kinship ties, the writing of commentaries on Islam and its sacred texts in unique ways, oral traditions, madrasa and student contacts. These networks were inclusive and impacted by the tanzimat-inspired scriptural reformist thought in the Arab provinces of the Ottoman Empire. They were not narrowly anti-colonial in tone as they derived from a complex inter-play of imperial rivalries in the region. Rather, they were geared towards the triumph of reformist Islam that would unite the umma (community) and engage with the European world order. The paper shows how this imperially-embedded and individual-driven Muslim transnational network linked with Muslim politics rooted within India.

In the 1850s photography was a nascent technology. Linnaeus Tripe's photographs and the Burmese Konbaung polity were perceived to be new and/or novel. They were defined and interpreted in relation to things that were established and better-known, as Tripe sought to understand photography and culturally locate ‘Burma’. Tripe was not simply a ‘colonial’ functionary, but an exploratory photographer attempting to classify the subjects of visual representation—mainly Buddhist architecture—and explore photography itself. He strove to be systematic and methodical in his ‘mapping’ of locales: he photogenically captured specimens of architecture, which could then be compared with specimens from elsewhere and located in a ‘Linnaean system’. The lack of clearly defined expectations gave him room for experimentation in his delineations of unphotographed locales, which meant that he could ultimately decide for himself what was worthy of being represented. It takes a concerted effort today to see his photographs as they might have been seen in the 1850s. They can be interpreted in myriad ways and a limitless number of meanings can be ascribed to them, reflecting the ambiguous nature of the medium. Interpretations are shaped by archival contexts and microhistories of circulation and presentation; when viewing the prints today it is important not to posthumously infer Tripe's intentions and motivations without adequately considering the circumstances in which he operated.

This paper argues that the first phase of the Sino-Japanese War of1937–1945 saw a significant change in the relationship between stateand society in China, leading to a greater use of techniques of classificationof the citizenry for purposes of welfare provision and mobilization throughpropaganda, methods until recently more associated with the Communists than withtheir Nationalist rivals. The paper draws on materials from Sichuan, the keyprovince for wartime resistance, showing that the use of identity cards andwelfare provision regulations were part of a process of integrating refugeesfrom occupied China into the wider wartime society, and that propagandacampaigns were deployed to persuade the local indigenous population to supportwartime state initiatives. Although Nationalist efforts to mobilize thepopulation in wartime were flawed and partial, they marked a significant changein the conception of Chinese citizenship.

This paper will introduce intellectual debates from Pakistan's early years to show how the country's future culture was being discussed, deliberated and reshaped in these circles at the moment of its own inception as an independent state. By focussing on the communist perspective on Pakistan's independence, it will seek to illuminate some of those historical moments in Pakistan's history that have not received much attention either from historians or from the public. Within this context, the paper will present contesting voices that are critical of one another—particularly regarding the place of Islam in the new state—in order to rethink Pakistan's early history as a period that could have led to a range of possible future historical trajectories.

This paper discusses the nature of local permutations of transnational Muslim networks in Thailand's southern Muslim-majority provinces and assesses their impact on creed, custom, and conflict in the region. More specifically, the paper interrogates the agenda and methods of idea and norm-propagation on the part of these agents and networks, and their evolving role, as well as the structures and conduits through which they operate and mobilize. In so doing, it finds a tremendously fluid and dynamic terrain in southern Thailand, where narratives, representations, and expressions of Islamic doctrine, legitimacy, and authority, are increasingly heavily contested within the Muslim community as a whole. In addition, the paper investigates the transnational dimensions of on-going violence in the southern provinces. Here, it argues that there is little by way of substantive evidence of any sustained penetration of the conflict in southern Thailand by external actors. No doubt, many have attempted to draw conclusions to the contrary, but their evidence and arguments, not to mention analytical methodology, are tenuous at best.

This paper seeks to document and interpret some of the many life forms of the gift of dan in contemporary India. It attempts to be both summative in reflecting on the recent extremely productive literature on dan and programmatic in identifying emergent themes and instances of dan that require more detailed analysis at present and in the future. The paper focuses in particular on highly public forms of dan, and examines the relationship between dan and modernist modes of philanthropy. It discusses the giving of dan online and biomedical variants of dan which foreground sacrifice. The paper is not a final statement but a call to focus attention on new terrains of dan and the continuing vitality of this distinctive set of exchange categories.

Studies of the post-colonial state have often presented it as a structure that has fallen under the control of self-interested sections of the Indian elite. In terms of citizenship, the failure of the state to do more to realize the egalitarian promise of the Fundamental Rights, set out in the Constitution of 1950, has often been attributed to interference by these powerful elite. Tracing the interplay between debates about Hindu property rights and popular support or tolerance for the notion of individual, liberal citizenship, this paper argues that the principles espoused in the Fundamental Rights were never neutral abstractions but, long before independence, were firmly embedded in the material world of late-colonial political relations. Thus, in certain key regards, the citizen-subject of the Indian Constitution was not the individual, freed from ascriptive categories of gender or religious identity, but firmly tied to the power structures of the community governed by Hindu law.

The defeat of the Chinese Nationalist Party (Guomindang) in the Chinese Civil War in 1949 is often explained as a consequence of Nationalist fiscal incompetence during the Second Sino-Japanese War, which led to the collapse of the Nationalist state. In this paper, I argue that from 1937 until 1940, GMD fiscal policy managed to preserve a degree of relative stability even though, by early 1939, the Nationalists had already lost control over ports yielding 80 per cent of Customs revenue which, during the Nanjing decade (1928–1937), had accounted for more than 40 per cent of annual central government revenue. The loss of this revenue forced the Nationalists to introduce wartime fiscal instruments, taxation in kind, and transit taxes, both previously condemned as outdated and inequitable by the Nationalists. Further territorial losses led to the introduction of deficit financing, which in turn became a cause of hyperinflation. The introduction of war-time fiscal instruments led to administrative changes in the revenue-collecting agencies of the Nationalist state, and to the demise of the Maritime Customs Service as the pre-eminent revenue-collecting and anti-smuggling organization. The administrative upheavals of the war facilitated the rise of other central government organizations nominally charged with smuggling suppression, which in fact frequently engaged in trade with the Japanese-occupied areas of China. Hence, administrative reforms at a time of fiscal collapse, far from strengthening the war-time state, created one of the preconditions for the disintegration of the Nationalist state, which facilitated the Chinese Communist Party (CCP) victory in 1949.

Malaysia's indigenous peoples continue to suffer numerous grievous injustices, including appropriation of their ancestral lands and socio-economic deprivation. In large part because their voices of resistance to development policies have gone unheard by the authorities, a growing number of individuals and communities have taken their grievances to the nation's courts. In particular, they have pleaded for judicial intervention to address alleged breaches of statutory land and other rights by governments and their contractors, and for recognition of native title at common law. In the landmark 1996 Adong case, the High Court ruled that Malaysian jurisprudence recognizes native title, thus bringing Malaysia into line with a number of other countries that share an English-derived legal system. The concept has been upheld in subsequent High Court, Court of Appeal, and Federal Court judgments. In spite of the rulings in favour of indigenous parties, the federal government, along with certain of the state governments, has continued to adopt an adversarial approach to indigenous land issues. An encouraging development is the reported willingness of governments in Perak and Selangor to tackle indigenous land rights issues through mediation rather than litigation. This paper summarizes seven court cases concerning alleged breaches of statutory rights and four cases dealing with native title at common law; it also looks at certain issues arising from the cases, as well as the responses of communities and governments to the various court judgments.

Building on recent work on the ‘everyday state’ and citizenship in 1947–1948, this paper examines changing practices and representations of ‘corruption’ in Uttar Pradesh, India over independence. The management and publicity of ‘corruption’, particularly in the food supply and rationing bureaucracy from the mid-1940s to the 1960s captures changing discussions about public expectations of government and narrates everyday urban experiences of the local state. Representations of administrative corruption within UP government ‘anti-corruption’ planning, around the late 1930s to early 1940s, reflected changing ideas about the public and citizenship in UP in general—from a colonial stress on administrative authoritarianism, where corruption was presented as a regrettable but unavoidable facet of local power, to a sense of public accountability. By the 1940s, with war-time commodity controls accompanying rapid political change, opportunities for nefarious gain widened, and administrative rules and functions quickly became much more complex. ‘Corruption’, as a symbolic political weapon, was publicized in a way which now connected national, state and local level discussions of independence, citizenship and state authority. Specifically, the very nature of different types of corruption in the crucial sphere of controls and rationing brought about more developed forms of political protection and backing for the corrupt administrator and encouraged new clientelist networks across the political spectrum.

From millenarian movements to the spread of Hindu rightwing militancy, attacks on adivasi (or tribal) consumption of alcohol have gone hand-in-hand with the project of ‘civilizing the savage’. Emphasizing the agency and consciousness of adivasi political mobilization, subaltern studies scholarship has historically depicted adivasis as embracing and propelling these reformist measures, marking them as a challenge to the social structure. This paper examines these claims through an analysis of the relationship between alcohol and the spread of the Maoist insurgency in Jharkhand, Eastern India. Similar to other movements of adivasi political mobilization, an anti-drinking campaign is part of the Maoist spread in adivasi areas. This paper makes an argument for focusing on the internal diversity of adivasi political mobilization—in particular intergenerational and gender conflicts—emphasizing the differentiated social meanings of alcohol consumption (and thus of prohibition), as well as the very different attitudes taken by adivasis towards the Maoist campaign. The paper thus questions the binaries of ‘sanskritisation’ versus adivasis assertion that are prevalent in subaltern studies scholarship, proposing an engagement with adivasi internal politics that could reveal how adivasi political mobilization contains the penetrations of dominant sanskritic values, limitations to those penetrations and other aspirations, such as the desire for particular notions of modernity.

This paper will build on my ethnographic engagement with the Jamaat-e-Islami to explore aspects of a shift in Islamist practice and imagination from the ‘state’ as the inspiration for projects and movements to the ‘market’. In doing so I hope to investigate not just what this might tell us about Islamism in Pakistan, but also about the ability of the state to manage religion more generally. My aim is three-fold: first, to record the particular modalities of changes within Islamism in Pakistan; second, to show that these shifts betray a closer alignment between the global political imagination and Islamism than has previously been acknowledged; and third, in discussing these issues, to explore the implications of the idea of market as an important contender to the dominance of the idea of the state in political mobilizations. While recent discussions about secularism, following Talal Asad,1 have tended to focus on the disciplinary force exerted by the state, this paper suggests that the market has emerged as a potentially more significant, though under-recognized, disciplinary force.

Post-independence ethnic minorities inhabiting the Southeast Asian borderlands were willingly or unwillingly pulled into the macro politics of territoriality and state formation. The rugged and hilly borderlands delimiting the new nation-states became battlefronts of state-making and spaces of confrontation between divergent political ideologies. In the majority of the Southeast Asian borderlands, this implied violent disruption in the lives of local borderlanders that came to affect their relationship to their nation-state. A case in point is the ethnic Iban population living along the international border between the Indonesian province of West Kalimantan and the Malaysian state of Sarawak on the island of Borneo. Based on local narratives, the aim of this paper is to unravel the little known history of how the Iban segment of the border population in West Kalimantan became entangled in the highly militarized international disputes with neighbouring Malaysia in the early 1960s, and in subsequent military co-operative ‘anti-communist’ ‘counter-insurgency’ efforts by the two states in the late 1960–1970s. This paper brings together facets of national belonging and citizenship within a borderland context with the aim of understanding the historical incentives behind the often ambivalent, shifting and unruly relationship between marginal citizens like the Iban borderlanders and their nation-state.

Studies of student politics in Pakistan often focus on the competition between ‘secular’ and ‘religious’ student groups—for example, the leftward-leaning National Students Federation, regional parties with a broadly secular orientation like the Pakhtun Students Federation, the Islami Jamiat-e-Tuleba (Islamic Students Association), and sectarian groups like the (Shi'a) Imamia Students Organization. This paper describes the emergence of an increasingly violent stalemate between and amongst these groups since the 1960s. It then argues that for a growing number of students this stalemate produced a certain disenchantment with exclusionary efforts to control the ‘state-based Muslim nationalism’ that lay behind the formation of Pakistan itself. Seeking alternatives, these disenchanted students developed an interest in non-state-based forms of Muslim solidarity—forms that rejected the constraints of territorial Muslim nationalism in favour of transnational movements focused on the revitalization of Muslim solidarity on a truly global scale—movements like the (Deobandi) Tablighi Jama'at and the (Barelwi) Da'wat-e-Islami. Tracing this development, this paper takes up one application of Talal Asad's argument that alternative expressions of religion (and religious solidarity) are ‘produced’ by specific political circumstances. It also examines this formulation in the light of other theories that take an interest in the effects—indeed the potentially ‘democratizing’ effects—of protracted political stalemates.

The historiography of South Asian diaspora in colonial Southeast Asia has overwhelmingly focused on numerically dominant South Indian labourers at the expense of the small, but important, North Indian communities, of which the Sikhs were the most visually conspicuous and politically important. This paper will analyse the creation of various Sikh communities in one critical territory in British Asia—Singapore, and chart the development of the island's increasingly unified Sikh community into the post-colonial period. The paper will scrutinize colonial economic roles and socio-cultural formation, whilst links of Singaporean Sikhs to Punjab and their place within the post-colonial Singaporean state will preoccupy the latter portion of the paper. It will argue that more complicated notions of division relative to the social norms of Punjab must be acknowledged in this region of Sikh diaspora and indeed others. The final sections will assess the remarkable success of local Sikhs in utilizing statist policies of ‘domesticating difference’ towards altered ‘community’ ends. Such attachment to the state and the discursive parity of Singapore's Sikhs with official values, moreover, stymied the appeal of transnational Sikh militant movements that gained momentum in the West in the 1980s. The result has been the assertion of ‘model minority’ status for Singapore's Sikhs and notably successful socialization into Singaporean society.