NOTES

Life Finds a Way

Note to epigraph: Tim Ingold, “The Atmosphere,” Chiasmi International 14 (2012): 85.

1. 1. Unnatural disasters reflects the accepted position within disaster studies literature that disasters are not “natural” occurrences. Rather the majority of so-called natural disasters are created or exacerbated by human choice and existing inequalities. The focus in many of these conversations is on vulnerability and vulnerability reduction or resilience and resilience creation. Often missing is a recognition of the metastructures that are significantly intertwined with creating and exacerbating disasters, such as racial capitalism, white supremacy, epistemic erasure, and settler colonialism, to name a few.

2. 2. The pahari people who speak the Pahari language are an ethnolinguistic group from the Western Himalayas. Their place-based cultural identities are rooted in mountain ecologies and intense topographical awareness.

3. 3. Christina Sharpe, In the Wake: On Blackness and Being (Durham, NC: Duke University Press, 2016).

4. 4. Kamari Maxine Clarke describes radical humanism as an invitation to move beyond anthropology’s positivist past and present, which, in its quest for meaning, reduces people to knowable subjects—or data points and objects of analysis. See Nick Smith, “Radical Humanism and Decolonization: An Interview with Kamari Clarke,” Society for Cultural Anthropology, February 3, 2022, https://culanth.org/fieldsights/radical-humanism-and-decolonization-an-interview-with-kamari-maxine-clarke. Drawing on the work of the Haitian American anthropologist Michel-Rolph Trouillot, Deborah A. Thomas and Kamari Maxine Clarke argue that radical humanism is also about keeping the anthropologist’s power in check, who, for far too long, has decided who is human. See Deborah A. Thomas and Kamari Maxine Clarke, “Can Anthropology Be Decolonized?,” SAPIENS, January 24, 2023, https://www.sapiens.org/culture/can-anthropology-be-decolonized/.

5. 5. See Alexis Pauline Gumbs, M Archive: After the End of the World (Durham, NC: Duke University Press, 2018); and Leanne Betasamosake Simpson, As We Have Always Done: Indigenous Freedom Through Radical Resistance (Minneapolis: University of Minnesota Press, 2017).

6. 6. In her powerful book on the forever war along Lebanon’s southern border, Munira Khayyat asks: What worlds take root during violence? See Munira Khayyat, A Landscape of War: Ecologies of Resistance and Survival in South Lebanon (Berkeley: University of California Press, 2022).

7. 7. Paul Stoller, The Power of the Between: An Anthropological Odyssey (Chicago: University of Chicago Press, 2008), 5.

8. 8. Greg Beckett, There Is No More Haiti: Between Life and Death in Port-au-Prince (Berkeley: University of California Press, 2019), 164.

9. 9. Eugenie Brinkema, The Forms of the Affects (Durham, NC: Duke University Press, 2014), xii.

10. 10. Ben Anderson, “Affective Atmospheres,” Emotion, Space and Society 2, no. 2 (2009): 80.

11. 11. Anderson, 80.

12. 12. Andreas Philippopoulos-Mihalopoulos, Spatial Justice: Body, Lawscape, Atmosphere (New York: Routledge, 2014), 124.

13. 13. Philippopoulos-Mihalopoulos, 130.

14. 14. Dora Zhang, “Notes on Atmosphere,” Qui Parle: Critical Humanities and Social Sciences 27, no. 1 (2018): 124.

15. 15. Friedlind Riedel, “Atmosphere,” in Affective Societies: Key Concepts, ed. Jan Salby and Christian von Scheve (New York: Routledge, 2019), 94.

16. 16. Derek P. McCormack, “Engineering Affective Atmospheres on the Moving Geographies of the 1897 Andrée Expedition,” Cultural Geographies 15, no. 4 (2008): 413.

17. 17. Timothy Cooper, “ ‘Live Has an Atmosphere of Its Own’: Azadari, Ethical Orientation, and Tuned Presence in Shi’i Media Praxis,” Journal of the Royal Anthropological Institute 28, no. 2 (2022): 654.

18. 18. Zhang, “Notes on Atmosphere.”

19. 19. Steven D. Brown et al., “Affect Theory and the Concept of Atmosphere,” Distinktion: Journal of Social Theory 20, no. 1 (2019): 5–24.

20. 20. Zhang, “Notes on Atmosphere,” 121.

21. 21. Angharad Closs Stephens et al., “Atmospheric Memories: Affect and Minor Politics at the Ten-Year Anniversary of the London Bombings,” Emotion, Space and Society 23 (2017): 44.

22. 22. Christina Sharpe, “The Weather,” The New Inquiry, January 19, 2017, https://thenewinquiry.com/the-weather.

23. 23. Sharpe, In the Wake, 106.

24. 24. Sharpe, 104.

25. 25. Kristen Simmons, “Settler Atmospherics,” Society for Cultural Anthropology, November 20, 2017, https://culanth.org/fieldsights/settler-atmospherics.

26. 26. Saidiya Hartman, Scenes of Subjection: Terror, Slavery, and Self-Making in Nineteenth-Century America (New York: Oxford University Press, 1997).

27. 27. Frank B. Wilderson III, “Afro-Pessimism and End of Redemption,” Humanities Futures, October 20, 2015, https://humanitiesfutures.org/papers/afro-pessimism-end-redemption.

28. 28. Sharpe, In the Wake, 106.

29. 29. Simmons, “Settler Atmospherics”; final emphasis mine.

30. 30. Jan Salby, “The Weight of History: From Heidegger to Afro-Pessimism,” in Phenomenology as Performative Exercise, ed. Lucilla Guidi and Thomas Rentsch (Leiden: Brill, 2020), 173.

31. 31. Salby, 174.

32. 32. Salby, 178.

33. 33. Omer Aijazi, “What About Insaniyat? Morality and Ethics in the Pahars of Kashmir,” Himalaya 40, no. 1 (2020): 30–48.

34. 34. Rob Nixon, Slow Violence and the Environmentalism of the Poor (Cambridge, MA: Harvard University Press, 2011).

35. 35. Derek P. McCormack, Atmospheric Things: On the Allure of Elemental Envelopment (Durham, NC: Duke University Press, 2018).

36. 36. Also see Saidiya Hartman, Wayward Lives, Beautiful Experiments: Intimate Histories of Social Upheaval (New York: W. W. Norton, 2019).

37. 37. Gernot Böhme, “Atmosphere as the Fundamental Concept of a New Aesthetics,” Thesis Eleven 36, no. 1 (1993): 113–26; Gernot Böhme, “Urban Atmospheres: Charting New Directions for Architecture and Urban Planning,” in Architectural Atmospheres: On the Experience and Politics of Architecture, ed. Christian Borch (Basel: Birkhäuser, 2014), 42–59; Christian Borch, “The Politics of Atmospheres: Architecture, Power and the Senses,” in Architectural Atmospheres: On the Experience and Politics of Architecture, 60–89; and Gernot Böhme, Atmospheric Architectures: The Aesthetics of Felt Spaces (London: Bloomsbury Publishing, 2017).

38. 38. Böhme, “Atmosphere as Fundamental Concept,” 114.

39. 39. Michel Orsoni, “Point of View: A Question of Atmosphere,” Vis A Vis International (1998), 11.

40. 40. Lauren Berlant, Cruel Optimism (Durham, NC: Duke University Press, 2011), 92.

41. 41. Berlant, 80.

42. 42. Henrik Vigh, “Crisis and Chronicity: Anthropological Perspectives on Continuous Conflict and Decline,” Ethnos 73, no. 1 (2008): 12–13.

43. 43. Anna Lowenhaupt Tsing, The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins (Princeton, NJ: Princeton University Press, 2015), 2.

44. 44. Yasmeen Arif, Life, Emergent: The Social in the Afterlives of Violence (Minneapolis: University of Minnesota Press, 2016).

45. 45. Arif, Life, Emergent, 2.

46. 46. Steven Jackson, “Rethinking Repair,” in Media Technologies: Essays on Communication, Materiality, and Society, ed. Tarleton Gillespie, Pablo J. Boczkowski, and Kirsten A. Foot (Cambridge, MA: MIT Press, 2014), 222.

47. 47. Mimi Sheller, Island Futures: Caribbean Survival in the Anthropocene (Durham, NC: Duke University Press, 2020), 68.

48. 48. Sheller, 194.

49. 49. Some additional literature on (social) repair includes Omer Aijazi, “Theorizing a Social Repair Orientation to Disaster Recovery: Developing Insights for Disaster Recovery Policy and Programming,” Global Social Welfare 2, no. 1 (2015): 15–28; Omer Aijazi, “Social Repair and Structural Inequity: Implications for Disaster Recovery Practice,” International Journal of Disaster Resilience in the Built Environment 6, no. 4 (2015): 454–67; Pilar Riaño-Alcalá, “Stories That Claim: Justice Narratives and Testimonial Practices Among the Wayuu,” Anthropological Quarterly 93, no. 4 (2020): 589–623; Pilar Riaño-Alcalá, “Emplaced Witnessing: Commemorative Practices Among the Wayuu in the Upper Guajira,” Memory Studies 8, no. 3 (2015): 282–97; and Matthew Wolfe and Eric Klinenberg, “Towards a Theory of Social Repair,” Social Research: An International Quarterly 88, no. 3 (2021): 675–709.

50. 50. Shauna Butterwick and Jan Selman, “Shaking the Belly: Laughter as ‘Good Medicine’ in Anti-Oppressive Work,” Educational Insights 13, no. 2 (2009): 3.

51. 51. Frantz Fanon, A Dying Colonialism, trans. Haakon Chevalier (Ringwood, UK: Pelican, 1970), 50.

52. 52. Ashon T. Crawley, Blackpentecostal Breath: The Aesthetics of Possibility (New York: Fordham University Press, 2016), 38.

53. 53. Deborah A. Thomas, Political Life in the Wake of the Plantation: Sovereignty, Witnessing, Repair (Durham, NC: Duke University Press, 2019), 7.

54. 54. Savannah Shange, Progressive Dystopia: Abolition, Antiblackness, and Schooling in San Francisco (Durham, NC: Duke University Press, 2019).

55. 55. Robin Scher, “In the Service of Repair: Kader Attia on Systems of Belief and ‘Reason’s Oxymorons,’ ” ARTnews, February 2017, https://www.artnews.com/art-news/artists/in-the-service-of-repair-kader-attia-on-systems-of-belief-and-reasons-oxymorons-7811/.

56. 56. Taylor Black, Elena Glasberg, and Frances Bartkowski, “Introduction: Survival, from the Other End of the Telescope,” WSQ: Women’s Studies Quarterly 44, nos. 1/2 (2016): 14.

57. 57. Black et al., 14.

58. 58. Elizabeth Povinelli, Economies of Abandonment: Social Belonging and Endurance in Late Liberalism (Durham, NC: Duke University Press, 2011), 160.

59. 59. Tonino Griffero and Marco Tedeschini, “Introduction,” in Atmosphere and Aesthetics: A Plural Perspective, ed. Tonino Grifffero and Marco Tedeschini (Cham, Switzerland: Springer Nature Switzerland AG, 2019), 2.

60. 60. Donovan O. Schaefer, Wild Experiment: Feeling Science and Secularism After Darwin (Durham, NC: Duke University Press, 2022), 5.

61. 61. Sara Ahmed, Living a Feminist Life (Durham, NC: Duke University Press, 2017), 10.

62. 62. Cherríe Moraga and Gloria Anzaldúa tell us, “A theory in the flesh means one where the physical realities of our lives—our skin color, the land or concrete we grew up on, our sexual longings—all fuse to create a politic born out of necessity. Here, we attempt to bridge the contradictions in our experience:

We are the colored in a white feminist movement.

We are the feminists among the people of our culture.

We are often the lesbians among the straight.

We do this bridging by naming ourselves and by telling our stories in our own words.”

1. See Cherríe Moraga and Gloria Anzaldúa, “Entering the Lives of Others: Theory in the Flesh,” in This Bridge Called My Back: Writings by Radical Women of Color, ed. Cherríe Moraga and Gloria Anzaldúa (Albany: State University of New York Press, 2015), 19; emphasis mine.

2. 63. Dian Million, “Felt Theory: An Indigenous Feminist Approach to Affect and History,” Wicazo Sa Review 24, no. 2 (2009): 54. Also see Dian Million, “There Is a River in Me: Theory from Life,” in Theorizing Native Studies, ed. Audra Simpson and Andrea Smith (Durham, NC: Duke University Press, 2014), 31–42.

3. 64. Kevin Quashie, Black Aliveness, or A Poetics of Being (Durham, NC: Duke University Press, 2021), 1.

4. 65. Quashie, 1.

5. 66. Quashie, 8.

6. 67. Quashie, 14.

7. 68. Lauren Berlant as quoted in Heather Davis and Paige Sarlin, “ ‘On the Risk of a New Relationality’: An Interview with Lauren Berlant and Michael Hardt,” Reviews in Cultural Theory 2, no. 3 (2008): 18.

8. 69. John Kleinig and Nicholas G. Evans, “Human Flourishing, Human Dignity, and Human Rights,” Law and Philosophy 32, no. 5 (2013): 539.

9. 70. John Ackrill, “Aristotle on Eudaimonia,” in Essays on Aristotle’s Ethics, ed. Amelie Oksenberg Rorty (Berkeley: University of California Press, 1980), 24.

10. 71. Thomas Hurka, “The Three Faces of Flourishing,” Social Philosophy and Policy 16, no. 1 (1999): 45.

11. 72. John Barry, The Politics of Actually Existing Unsustainability: Human Flourishing in a Climate-Changed, Carbon Constrained World (New York: Oxford University Press, 2012), 10.

12. 73. Aristotle, On Rhetoric: A Theory of Civic Discourse, trans. George A. Kennedy (New York: Oxford University Press, 1991); Aristotle, The Nicomachean Ethics, trans. David Ross (New York: Oxford University Press, 2009).

13. 74. Bryan S. Turner, “Piety, Practice and Habitus: Saba Mahmood’s Dialogue with Aristotle and His Legacy,” Sociology of Islam 7, no. 4 (2019): 291.

14. 75. Saba Mahmood, Politics of Piety: The Islamic Revival and the Feminist Subject (Princeton, NJ: Princeton University Press, 2005), xxiv.

15. 76. Webb Keane, “Saba Mahmood and the Paradoxes of Self-Parochialization,” Critical Times 2, no. 1 (2019): 3.

16. 77. Irene McMullin, Existential Flourishing: A Phenomenology of the Virtues (New York: Cambridge University Press, 2018), 22.

17. 78. Jonathan Shapiro Anjaria and Ulka Anjaria, “Mazaa: Rethinking Fun, Pleasure and Play in South Asia,” South Asia: Journal of South Asian Studies 43, no. 2 (2020): 232–42.

18. 79. Anjaria and Anjaria, 232.

19. 80. Anjaria and Anjaria, 238–39.

20. 81. Paul Harrison, “After Affirmation, or, Being a Loser: On Vitalism, Sacrifice, and Cinders,” GeoHumanities 1, no. 2 (2015): 288.

21. 82. Chris Philo, “Less-Than-Human Geographies,” Political Geography 60 (2017): 258.

22. 83. Kathleen Stewart, Ordinary Affects (Durham, NC: Duke University Press, 2007), 2.

23. 84. Eleanor Wilkinson and Iliana Ortega-Alcázar, “The Right to Be Weary? Endurance and Exhaustion in Austere Times,” Transactions of the Institute of British Geographers 44, no. 1 (2019): 164.

24. 85. Wilkinson and Ortega-Alcázar, 157.

25. 86. Wilkinson and Ortega-Alcázar, 163.

26. 87. Gilles Deleuze, “The Exhausted,” SubStance 24, no. 3 (1995): 3–28.

27. 88. La Paperson, “The Postcolonial Ghetto: Seeing Her Shape and His Hand,” Berkeley Review of Education 1, no. 1 (2010): 30.

28. 89. See, for example, Nosheen Ali, Delusional States: Feeling Rule and Development in Pakistan’s Northern Frontier (Cambridge: Cambridge University Press, 2019); Mona Bhan, Counterinsurgency, Democracy, and the Politics of Identity in India: From Warfare to Welfare? (New York: Routledge, 2013); Cabeiri deBergh Robinson, Body of Victim, Body of Warrior: Refugee Families and the Making of Kashmiri Jihadists (Berkeley: University of California Press, 2013); Haley Duschinski et al., eds., Resisting Occupation in Kashmir (Philadelphia: University of Pennsylvania Press, 2018); Ather Zia, Resisting Disappearance: Military Occupation and Women’s Activism in Kashmir (Seattle: University of Washington Press, 2019); Sanjay Kak, ed., Until My Freedom Has Come: The New Intifada in Kashmir (Chicago: Haymarket Books, 2013); and Inshah Malik, Muslim Women, Agency and Resistance Politics: The Case of Kashmir (Cham, Switzerland: Palgrave Macmillan, 2019).

29. 90. Linda Nixon, “ ‘I Wonder Where They Went’: Post-Reality Multiplicities and Counter-Resurgent Narratives in Thirza Cuthand’s Lessons in Baby Dyke Theory,” Canadian Theatre Review 175 (2018): 47.

30. 91. I borrow the term a/geography from Tina Chen. The a puts pressure on the geographical imagination. It creates an opening to interrogate the underlying power structures and self-referential knowledge routes that situate knowledge as geographical. As shown in the case of Kashmir and as I describe in this section and more fully in the next chapter, geographical knowledge can result in foreclosure. See Tina Chen, “Global Asias: Method, Architecture, Praxis,” Journal of Asian Studies 80, no. 4 (2021): 997–1009.

31. 92. Katherine McKittrick, Demonic Grounds: Black Women and the Cartographies of Struggle (Minneapolis: University of Minnesota Press, 2006).

32. 93. Antía Mato Bouzas, Kashmir as a Borderland: The Politics of Space and Belonging Across the Line of Control (Amsterdam: Amsterdam University Press, 2019), 31.

33. 94. McKittrick, Demonic Grounds.

34. 95. See News International, “Pakistan Unveils New Political Map Including Indian-Occupied Kashmir,” August 4, 2020, https://www.thenews.com.pk/latest/695952-pakistan-rolls-out-new-map-includes-indian-occupied-kashmir.

35. 96. Ananya Jahanara Kabir, Territory of Desire: Representing the Valley of Kashmir (Minneapolis: University of Minnesota Press, 2009), 8.

36. 97. This is a reference to the United Nations–mandated plebiscite, which both Pakistan and India have agreed to but are yet to hold, that will provide Kashmiris an opportunity to decide their own future.

37. 98. The Dogra was a Hindu Rajput dynasty that ruled over Kashmir from 1846 to 1947. They were particularly oppressive toward Kashmiri Muslims and deepened communal discord between religious communities. The feudal rule of the Dogra in Kashmir included extortionate taxes on landless Kashmiris who were actively prevented from owning land. They also catered to British demands for resources and labor. Under Dogra rule, Kashmiris were forced to fight in all of Britain’s wars, including the two world wars.

38. 99. Martin Sökefeld, “Jammu and Kashmir: Boundaries and Movements,” Contemporary South Asia 23, no. 3 (2015): 251.

39. 100. bell hooks, “Choosing the Margin as a Space of Radical Openness,” Framework: The Journal of Cinema and Media, no. 36 (1989): 15–23.

40. 101. Gina Athena Ulysse, Why Haiti Needs New Narratives: A Post-Quake Chronicle (Middletown, CT: Wesleyan University Press, 2015).

41. 102. Jennifer L. Shoaff, Borders of Visibility: Haitian Migrant Women and the Dominican Nation State (Tuscaloosa: University of Alabama, 2017), 10.

42. 103. Fredrik Barth, “Boundaries and Connections,” in Signifying Identities: Anthropological Perspectives on Boundaries and Contested Identities, ed. Anthony P. Cohen (New York: Routledge, 2000), 17–36.

43. 104. Gloria Anzaldúa, Borderlands/La Frontera: The New Mestiza (San Francisco: Aunt Lute Books, 1987).

44. 105. Akhil Gupta and James Ferguson, “Beyond ‘Culture’: Space, Identity, and the Politics of Difference,” Cultural Anthropology 7, no. 1 (1992): 6–23.

45. 106. Gupta and Ferguson, 18.

46. 107. Yarimar Bonilla, “Unsettling Sovereignty,” Cultural Anthropology 32, no. 3 (2017): 335.

47. 108. Steven Salaita, “Decolonisation: Survival:: Water: Life,” https://stevesalaita.com/decolonization-survival-water-life. Also see Gauri Viswanathan, Masks of Conquest: Literary Study and British Rule in India (New York: Columbia University Press, 2014).

48. 109. Sara Ahmed, The Cultural Politics of Emotion (London: Routledge, 2004), 10; Sara Ahmed, “Multiculturalism and the Promise of Happiness,” New Formations 63 (Winter 2007/2008): 126.

49. 110. Ji is an indication of respect and intimacy.

50. 111. Elizabeth K. Marino and A. J. Faas, “Is Vulnerability an Outdated Concept? After Subjects and Spaces,” Annals of Anthropological Practice 44, no. 1 (2020): 36.

51. 112. Marino and Faas, 38.

52. 113. See Miranda Fricker, Epistemic Injustice: Power and the Ethics of Knowing (Oxford: Oxford University Press, 2007).

53. 114. Fricker, 7.

54. 115. Audre Lorde, “Poetry Is Not a Luxury,” in Sister Outsider: Essays and Speeches (Berkeley, CA: Crossing Press, 1984), 38.

55. 116. Katherine McKittrick, Dear Science and Other Stories (Durham, NC: Duke University Press, 2020), 60.

56. 117. Paul Cobley, Narrative (New York: Routledge, 2013), 2.

57. 118. Stefano Harney and Fred Moten, The Undercommons: Fugitive Planning and Black Study (Brooklyn: New York: Minor Compositions, 2013), 110.

58. 119. Richa Nagar, Muddying the Waters: Coauthoring Feminisms Across Scholarship and Activism (Chicago: University of Illinois Press, 2014), 11.

59. 120. Siddharth Bharath et al., “Collective Anti-Disciplinarity: Feeling Promiscuous, Positioning Narrative, and Making Home,” AGITATE! 1 (2019), https://agitatejournal.org/article/collective-anti-disciplinarity-feeling-promiscuous-positioning-narrative-and-making-home.

60. 121. Social expectations regarding the “ideal age” of marriage operate as an unspoken rule structuring everyday life and relations. These expectations impact the full gender spectrum, albeit differently. Many are increasingly redefining these standards, which are tied closely with sexual governance and puritanical cultural codes, fertility and child-rearing, and heteronormative conceptions of the idealized nuclear family. Others are forced to live with these rules. The pressures are, of course, not unique to the pahars but circulate here with undeniable force. Heteronormative marriage remains a primary route to social legibility in the region, with perhaps graver consequences for women and Queer people.

61. 122. Naisargi N. Dave, “Something, Everything, Nothing: Or, Cows, Dogs, and Maggots,” Social Text 35, no. 1 (2017): 37.

62. 123. Kath Browne and Catherine J. Nash, “Queer Methods and Methodologies: An Introduction,” in Queer Methods and Methodologies: Intersecting Queer Theories and Social Science Research, ed. Kath Browne and Catherine J. Nash (Farnham, UK: Ashgate, 2010).

63. 124. Jasbir K. Puar, Terrorist Assemblages: Homonationalism in Queer Times (Durham, NC: Duke University Press, 2007), 211.

64. 125. Puar, 217.

65. 126. Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia (Minneapolis: University of Minnesota Press, 1987), 8.

66. 127. Tavia Nyong’o, foreword to Terrorist Assemblages: Homonationalism in Queer Times, by Jasbir K. Puar (Durham, NC: Duke University Press, 2007), xiii.

67. 128. Gina Athena Ulysse, “Skin Castles: Some Not So Random Notes on Performing a Taxonomy of Rages Against Empire,” Third Text 33, nos. 4–5 (2019): 521–39.

68. 129. M. Jacqui Alexander, Pedagogies of Crossing: Meditations on Feminism, Sexual Politics, Memory, and the Sacred (Durham, NC: Duke University Press, 2006), 306.

69. 130. Grace Sanders Johnson, “Why Haiti Needs New Narratives: An Interview with Gina Athena Ulysse,” Black Perspectives, November 2016, https://www.aaihs.org/why-haiti-needs-new-narratives-an-interview-with-gina-athena-ulysse.

70. 131. M. Jacqui Alexander, “Groundings on Rasanblaj with M. Jacqui Alexander,” in “Caribbean Rasanblaj,” ed. Gina Athena Ulysse, special issue, emisférica 12, nos. 1–2 (2015), https://hemisphericinstitute.org/en/emisferica-121-caribbean-rasanblaj/12-1-essays/e-121-essay-alexander-interview-with-gina.html.

71. 132. Gina Athena Ulysse, introduction to Ulysse, “Caribbean Rasanblaj,” https://hemisphericinstitute.org/en/emisferica-121-caribbean-rasanblaj/121-introduction.

72. 133. Gina Athena Ulysse, “Why Rasanblaj, Why Now? New Salutations to the Four Cardinal Points in Haitian Studies,” Journal of Haitian Studies 23, no. 2 (2017): 70.

73. 134. Ulysse, 70.

74. 135. Sara Ahmed, The Promise of Happiness (Durham, NC: Duke University Press, 2010), 120.

75. 136. Lata Mani, “Writing the Present,” Economic and Political Weekly 50, no. 49 (2015): 25; emphasis mine.

76. 137. As quoted in Gia Kim, “Unheard Frequencies: Engaging Photographs in the Eyes of Tina Campt,” Columbia Spectator, September 18, 2017, https://www.columbiaspectator.com/arts-and-entertainment/2017/09/19/unheard-frequencies-engaging-photographs-in-the-eyes-of-tina-campt.

77. 138. Ronak K. Kapadia, Insurgent Aesthetics: Security and the Queer Life of the Forever War (Durham, NC: Duke University Press, 2019).

78. 139. Kapadia, 10.

79. 140. Lorde, “Poetry Is Not a Luxury,” 36.

80. 141. Eve Kosofsky Sedgwick, Touching Feeling: Affect, Pedagogy, Performativity (Durham, NC: Duke University Press, 2003), 149.

81. 142. Sabrin Lilleby, “Extraordinary Happenings and Ordinary Affects,” Capacious: Journal for Emerging Affect Inquiry 1, no. 1 (2017): 20.

82. 143. Dwight V. Swain, Techniques of a Selling Writer (Norman: University of Oklahoma Press, 1965), 84–85.

83. 144. John Gardner, The Art of Fiction: Notes on Craft for Young Writers (New York: Vintage Books, 1983), 59.

84. 145. Sevasti-Melissa Nolas and Christos Varvantakis, “Entanglements That Matter,” Entanglements: Experiments in Multimodal Ethnography 1, no. 1 (2018): 2.

85. 146. Laura Marks writes: “Haptic looking tends to rest on the surface of its object rather than to plunge into depth, not to distinguish form so much as to discern texture. It is a labile, plastic sort of a look, more inclined to move than to focus.” See Laura U. Marks, Touch: Sensuous Theory and Multisensory Media (Minneapolis: University of Minnesota Press, 2002), 8.

86. 147. Nolas and Varvantakis, “Entanglements,” 2.

87. 148. Tina Campt, Listening to Images (Durham, NC: Duke University Press, 2017).

88. 149. Tina Campt, interviewed by Cathy Hannabach, “Imagine Otherwise: Tina Campt on Listening to Images,” May 16, 2018, in Imagine Otherwise, produced by Ideas on Fire, podcast, 27:10, https://ideasonfire.net/63-tina-campt.

89. 150. Campt, quoted in Kim, “Unheard Frequencies.”

90. 151. Paul Stoller, The Taste of Ethnographic Things: The Senses in Anthropology (Philadelphia: University of Pennsylvania Press, 2010).

91. 152. Ben Anderson and James Ash, “Atmospheric Methods,” In Non-Representational Methodologies: Re-Envisioning Research, ed. Phillip Vannini (New York: Routledge, 2015), 34–52.

92. 153. Naisargi N. Dave, “Brian Massumi’s ‘What Animals Teach Us About Politics,’ ” Somatosphere, October 14, 2015, http://somatosphere.net/2015/brian-massumis-what-animals-teach-us-about-politics.html.

93. 154. Félix Guattari, Chaosmosis: An Ethico-Aesthetic Paradigm, trans. Paul Bains and Julian Pefanis (Bloomington: University of Indiana Press, 1995), 72, quoted in Dave, “Brian Massumi.”

94. 155. Donovan O. Schaefer, “Beautiful Facts: Science, Secularism, and Affect,” in Feeling Religion, ed. John Corrigan (Durham, NC: Duke University Press, 2017), 69.

95. 156. Lisa Stevenson, “Looking Away,” Cultural Anthropology 35, no. 1 (2020): 8.

96. 157. Anna Lowenhaupt Tsing, “The Buck, the Bull, and the Dream of the Stag: Some Unexpected Weeds of the Anthropocene,” Suomen Antropologi: Journal of the Finnish Anthropological Society 42, no. 1 (2017): 3–21.

97. 158. Jasmine Brooke Ulmer, “Wildflowers,” Qualitative Inquiry 26, no. 7 (2020): 782–89.

98. 159. Lauren Berlant, “Elliptical Life” (paper, Annual Meeting of the American Anthropological Association, San Francisco, CA, November 2012), quoted in Naisargi N. Dave, “Something, Everything, Nothing: Or, Cows, Dogs, and Maggots,” 53.

99. 160. Darren Byler, “Walking Around in Lauren Berlant’s ‘Elliptical Life,’ ” Cultural Anthropology, December 2012, https://culanth.org/fieldsights/32-walking-around-in-lauren-berlant-s-elliptical-life.

100. 161. Zoë H. Wool and Julie Livingston, “Collateral Afterworlds: An Introduction,” Social Text 35, no. 1 (2017): 2.

101. 162. Eve Tuck, “Suspending Damage: A Letter to Communities,” Harvard Educational Review 79, no. 3 (2009): 409.

102. 163. Jean-Thomas Tremblay, Breathing Aesthetics (Durham, NC: Duke University Press, 2022), 3.

103. 164. Cathy Peppers, “The Dangerous Pronoun: An Ecopoetics of ‘We,’ ” International Journal of the Arts in Society 1, no. 2 (2006): 93–100.

104. 165. Zoe Todd, “The We and Them of Anthropology,” Savage Minds, May 16, 2015, https://savageminds.org/2015/05/16/the-we-and-them-of-anthropology.

105. 166. Sameena Mulla, “Ten Things About Truth and Responsibility,” Anthropology News, December 15, 2021, https://www.anthropology-news.org/articles/ten-things-about-truth-and-responsibility.

106. 167. Sylvia Wynter, “No Humans Involved’: An Open Letter to My Colleagues,” Forum N.H.I.: Knowledge for the 21st Century 1, no. 1 (1994): 42–74.

107. 168. Elizabeth Chin, “Let Us Become Pyrophytes (Fire-Lovers),” American Anthropologist 123, no. 2 (2021): 218.

108. 169. Chin, 218.

Interlude

1. 1. See Amanda Erickson, “Remember the Iraqi Man Who Threw a Shoe at President Bush? He’s Running for Office,” Washington Post, May 2, 2018, https://www.washingtonpost.com/news/worldviews/wp/2018/05/02/remember-the-iraqi-man-who-threw-a-shoe-at-president-bush-hes-running-for-office.

The Mountains Echo

Note to epigraph: Arundhati Roy, “Azadi,” Outlook India: The Magazine, July 18, 2016, https://www.outlookindia.com/magazine/story/azadi/297536.

1. 1. DeBergh Robinson, Body of Victim, Body of Warrior.

2. 2. W. E. B. Du Bois, The Souls of Black Folk: Essays and Sketches (Chicago: A. C. McClurg, 1903), 2.

3. 3. Mona Bhan, Haley Duschinski, and Ather Zia, “ ‘Rebels of the Streets’: Violence, Protest, and Freedom in Kashmir,” in Resisting Occupation in Kashmir, 6.

4. 4. Milinda Banerjee, “Decolonize Intellectual History,” Journal of the History of Ideas Blog, May 19, 2021, https://jhiblog.org/2021/05/19/decolonize-intellectual-history/.

5. 5. Chitralekha Zutshi, “An Ongoing Partition: Histories, Borders, and the Politics of Vivisection in Jammu and Kashmir,” Contemporary South Asia 23, no. 3 (2015): 266–75.

6. 6. Javaid Hayat, for example, explores alternate possibilities for power sharing and the “internal right to self-determination” in AJK till wider conditions of coloniality can be resolved. Similarly, Indigenous scholars such as Audra Simpson and Leanne Betasamosake Simpson have called for a radical reorientation of the concepts of sovereignty, territorialization, and resistance. See Javaid Hayat, Azad Jammu and Kashmir: Polity, Politics, and Power-Sharing (Oxford: Oxford University Press, 2020); Leanne Betasamosake Simpson, A Short History of the Blockade: Giant Beavers, Diplomacy, and Regeneration in Nishnaabewin (Edmonton: University of Alberta Press, 2021); and Audra Simpson, Mohawk Interruptus: Political Life Across the Borders of Settler States (Durham, NC: Duke University Press, 2014).

7. 7. The raging Neelum River flows through the pahars, fearlessly contesting the LoC, Pakistan → India → Pakistan in its ebb and flows.

8. 8. Hazrat is an honorific title. In Islamic traditions, Suleman is a prophet of God who was bestowed upon with many miracles, including the ability to speak to animals and jinns—fire beings who roam the earth alongside humans. Jinns are recognized in Islamic traditions, as well as in other spiritual and cultural formations, including those found in South Asia.

9. 9. For a preliminary discussion on human rights violations in AJK, see Human Rights Watch, “With Friends Like These: Human Rights Violations in Azad Kashmir,” Human Rights Watch 18, no. 12 (2006), https://www.hrw.org/report/2006/09/20/friends-these/human-rights-violations-azad-kashmir.

10. 10. Human Rights Commission of Pakistan, State of Human Rights in 2020 (Lahore: Human Rights Commission of Pakistan, 2021), 150, https://hrcp-web.org/hrcpweb/wp-content/uploads/2020/09/website-version-HRCP-AR-2020-5-8-21_removed.pdf.

11. 11. Purdah, a hotly contested concept within Muslim communities, generally points toward an understanding of privacy and modesty as manifested in the dress code and the separation of the private from the public, mostly but not always directed at women.

12. 12. For further discussion on the centrality of purdah after disasters, see Omer Aijazi and Dilnoor Panjwani, “Religion in Spaces of Social Disruption: Re-Reading the Public Transcript of Disaster Relief in Pakistan,” International Journal of Mass Emergencies and Disasters 33, no. 1 (2015): 28–54.

13. 13. Nancy Cook and David Butz, “The Dialectical Constitution of Mobility and Immobility: Recovering from the Attabad Landslide Disaster, Gojal, Gilgit-Baltistan, Pakistan,” Contemporary South Asia 23, no. 4 (2015): 388–408.

14. 14. Men have their own seasonal migratory patterns to Pakistan’s urban centers, where they typically seek poorly compensated employment during the winter months.

15. 15. Melissa A. Johnson, Becoming Creole: Nature and Race in Belize (New Brunswick, NJ: Rutgers University Press, 2018).

16. 16. Lynda Birke, Mette Bryld, and Nina Lykke, “Animal Performances: An Exploration of Intersections Between Feminist Science Studies and Studies of Human/Animal Relationships,” Feminist Theory 5, no. 2 (2004), 167.

17. 17. Radhika Govindrajan, Animal Intimacies: Interspecies Relatedness in India’s Central Himalayas (Chicago: University of Chicago Press, 2018).

18. 18. Leanne Betasamosake Simpson, As We Have Always Done, 6.

19. 19. Mohamad Junaid, “Kashmiri View of Pakistan: Solidarity Without Demands,” Tanqeed: A Magazine of Politics and Culture, October 2016, https://www.tanqeed.org/2016/10/a-kashmiri-view-of-pakistan-solidarity-without-demands.

20. 20. Danial Shah and Mithila Jariwala, “Homecoming: A Pakistani Daughter Reunites with Her Indian Mother,” Herald, updated January 29, 2017, http://herald.dawn.com/news/1153651/homecoming-a-pakistani-daughter-reunites-with-her-indian-mother.

21. 21. Tariq Naqash, “Islamabad, New Delhi Asked to Allow Wedding Parties to Travel Across LoC,” Dawn, April 7, 2015, https://www.dawn.com/news/1174421/islamabad-new-delhi-asked-to-allow-wedding-parties-to-travel-across-loc.

22. 22. Arthur Kleinman, What Really Matters: Living a Moral Life Amidst Uncertainty and Danger (Oxford: Oxford University Press, 2006), 1–2.

23. 23. Arthur Kleinman, “Experience and Its Moral Modes: Culture, Human Conditions, and Disorder,” in Tanner Lectures on Human Values 20, ed. Grethe B. Peterson (Salt Lake City: University of Utah Press, 1999), 365.

24. 24. José Esteban Muñoz, Cruising Utopia: The Then and There of Queer Futurity (New York: NYU Press, 2009).

25. 25. See Omer Aijazi, “An Ecopoetics of Refusal: Crisis Epistemologies and Environmental Violence in Pakistan-Administered Kashmir,” in The Palgrave Handbook of New Directions in Kashmir Studies, ed. Haley Duschinski, Mona Bhan, and Cabeiri deBergh Robinson (London: Palgrave, 2023).

26. 26. Naeem Inayatullah and David Blaney, International Relations and the Problem of Difference (London: Routledge, 2004), 168–96.

27. 27. Sara B. Shneiderman, “Himalayan Border Citizens: Sovereignty and Mobility in the Nepal–Tibetan Autonomous Region (TAR) of China Border Zone,” Political Geography 35 (2013): 25–36.

28. 28. Hasan H. Karrar and Till Mostowlansky, “Assembling Marginality in Northern Pakistan,” Political Geography 63 (2018): 65.

29. 29. Stephen Morton, “Sovereignty and Necropolitics at the Line of Control,” Journal of Postcolonial Writing 50, no. 1 (2014): 29.

30. 30. Rakhshan Rizwan, Kashmiri Life Narratives: Human Rights, Pleasure and the Local Cosmopolitan (New York: Routledge, 2020).

31. 31. Mohamad Junaid, “Seeing Not Like a State,” RAIOT: Challenging the Consensus, May 2, 2016, http://raiot.in/seeing-not-like-a-state-on-rollie-mukherjees-images-of-kashmir/#_ftnref1.

32. 32. Gilles Deleuze, The Fold: Leibniz and the Baroque (Minneapolis: University of Minnesota Press, 1993).

Interlude

1. 1. Sahib is a title of respect used to address men. It expresses a “familiar” formality and indicates seniority.

Scene One

Note to epigraph: Maurice Blanchot, The Writing of the Disaster (Lincoln: University of Nebraska Press, 1995), 1.

1. 1. Hervé Guibert, To the Friend Who Did Not Save My Life, trans. Linda Coverdale (London: Quartet, 1991).

2. 2. Edward Simpson, “Anthropology of Disaster Aftermath,” in The SAGE Handbook of Social Anthropology, ed. Richard Fardon et al. (London: Sage, 2012), 329–38.

3. 3. Ben Anderson, “The Affects of the Disaster,” Political Geography 78 (2020): 1, 102172.

4. 4. Berlant, Cruel Optimism, 4.

5. 5. See, for example, Sonali Deraniyagala, Wave: A Memoir of Life After the Tsunami (Toronto: McClelland & Stewart, 2013); Farhana Ibrahim, “Wedding Videos and the City: Neighbourhood, Affect and Community in the Aftermaths of the Gujarat Earthquake of 2001,” South Asia: Journal of South Asian Studies 41, no. 1 (2018): 121–36; and Ulysse, Why Haiti Needs New Narratives.

6. 6. Anderson, “Affects,” 2.

7. 7. Anne Allison, Precarious Japan (Durham, NC: Duke University Press, 2013).

8. 8. Yarimar Bonilla and Marisol LeBrón, eds., Aftershocks of Disaster: Puerto Rico Before and After the Storm (Chicago: Haymarket Books, 2019).

9. 9. I understand the body as being at once “cultural, political, textual and visual, corporeal and abstracted.” See Michael Richardson, “Writing Trauma: Affected in the Act,” New Writing 10, no. 2 (2013): 155.

10. 10. Berlant, Cruel Optimism.

11. 11. Veena Das, Life and Words: Violence and the Descent into the Ordinary (Berkeley: University of California Press, 2007).

12. 12. Nouri Gana and Heike Härting, “Introduction: Narrative Violence; Africa and the Middle East,” Comparative Studies of South Asia, Africa and the Middle East 28, no. 1 (2008): 2.

13. 13. Zoë H. Wool, “In-Durable Sociality: Precarious Life in Common and the Temporal Boundaries of the Social,” Social Text 35, no. 1 (2017): 81.

14. 14. Wool, 81.

15. 15. Wool, 81.

16. 16. Eve Tuck, “Breaking up with Deleuze: Desire and Valuing the Irreconcilable,” International Journal of Qualitative Studies in Education 23, no. 5 (2010): 635–50.

17. 17. See Joy James, Seeking the Beloved Community: A Feminist Race Reader (Albany: SUNY Press, 2013).

18. 18. See Miranda A. Joseph, Against the Romance of Community (Minneapolis: University of Minnesota Press, 2002).

19. 19. See Lena Palacios, “ ‘Something Else to Be’: A Chicana Survivor’s Journey from Vigilante Justice to Transformative Justice,” Philosophia 6, no. 1 (2016): 93–108.

20. 20. David Graeber, “Radical Alterity Is Just Another Way of Saying ‘Reality’: A Reply to Eduardo Viveiros de Castro,” HAU: Journal of Ethnographic Theory 5, no. 2 (2015): 3.

21. 21. Jeffrey T. Nealon, Alterity Politics: Ethics and Performative Subjectivity (Durham, NC: Duke University Press, 1998).

22. 22. This is not to imply that we have done a satisfactory job of understanding violence beyond instrumental, cultural, and structural explanations or that it ceases to be a genuine philosophical problem. See Michael Staudigl, ed. Phenomenologies of Violence (Leiden: Brill, 2013).

23. 23. See Maureen Moynagh, “Making and Unmaking: Child-Soldier Memoirs and Human Rights Readers,” Biography 39, no. 4 (2016): 535–61.

24. 24. Lauren Berlant, “The Commons: Infrastructures for Troubling Times,” Environment and Planning D: Society and Space 34, no. 3 (2016): 393.

25. 25. Berlant, 393.

26. 26. Much exciting work seeks to dislodge the future (or futures) from how it is articulated under the liberal imagination, that is, a future without hope. This includes the artistic, literary, and theoretical pulses of Afrofuturism and its many emergent iterations such as Arab Futurism, Asian Futurism, and Chicanafuturism. Some have also experimented with this vision for Pakistan. See Rahul Aijaz, “This Pakistani Artist’s Futuristic Depiction Will Blow You Away,” Express Tribune, April 11, 2017, https://tribune.com.pk/story/1380536/pakistani-artists-futuristic-depiction-will-blow-away.

27. 27. Mario Blaser, “Ontological Conflicts and the Stories of Peoples in Spite of Europe: Toward a Conversation on Political Ontology,” Current Anthropology 54, no. 5 (2013): 547–68.

28. 28. Niaz relies on other people’s bodily labor to make up for this lack: he purchases it. For example, he must pay people to collect and transport firewood or carry maize to the mill.

29. 29. Eve Tuck et al., “Geotheorizing Black/Land,” Departures in Critical Qualitative Research 3, no. 1 (2014): 58.

30. 30. In some ways, I was not so dissimilar to Niaz. My body (though mostly intact) was also rather ineffective in traversing the mountains. As described in “The Mountains Echo,” many locations were inaccessible to me, and I had to rely extensively on others to move from one point to the other, often also supported by a hiking stick or the guiding hand of a stranger. I would willingly park myself in people’s homes and homesteads to escape the agony of moving. Often I, too, was stitched to location.

31. 31. Niaz also makes it a point to phone me every summer when I am in Pakistan.

32. 32. Erin Durban-Albrecht, “Postcolonial Disablement and/as Transition Trans* Haitian Narratives of Breaking Open and Stitching Together,” TSQ: Transgender Studies Quarterly 4, no. 2 (2017): 195–207.

33. 33. At one point, Niaz’s mother joked: “Lately, my son has gained weight; he has become fat!”

34. 34. Adriana Petryna, Life Exposed: Biological Citizens After Chernobyl (Princeton, NJ: Princeton University Press, 2013).

35. 35. James Dodd describes skepticism as an “exercise of philosophical imagination that projects from any belief, any articulated position, the possibility, even necessity of reaching for an understanding of its very opposite—and then back again—in order to avoid becoming the dupe of settled and transparent beliefs.” See James Dodd, Phenomenological Reflections on Violence: A Skeptical Approach (New York: Routledge, 2017), vii.

36. 36. This is consistent with humanitarian literature, which shows that access to assistance must be actively sought and managed, creating intense internal competition within communities. See, for example, Jock Stirrat, “Competitive Humanitarianism: Relief and the Tsunami in Sri Lanka,” Anthropology Today 22, no. 5 (2006): 11–16.

37. 37. See Omer Aijazi, “Why Technocratic Understandings of Humanitarian Accountability Undermine Local Communities,” Development in Practice 32, no. 2 (2022): 175–87.

38. 38. The new housing design worked somewhat in Niaz’s favor. His separate/detached room allows him to host people, which would not have been possible if he lived with his parents, as per etiquette and expectations of gender segregation.

39. 39. Brian Massumi, What Animals Teach Us About Politics (Durham, NC: Duke University Press, 2014).

40. 40. Avery F. Gordon, Ghostly Matters: Haunting and the Sociological Imagination (Minneapolis: University of Minnesota Press, 2008).

41. 41. Jens O. Zinn, “ ‘In-Between’ and Other Reasonable Ways to Deal with Risk and Uncertainty: A Review Article,” Health, Risk and Society 18, nos. 7–8 (2016): 348–66.

42. 42. Another example is that of sumbul, a medicinal root known for its anti-inflammatory properties. The roots are peeled, dehydrated, and ground to a powder. After the accident, Niaz’s mother encouraged him to consume sumbul regularly. They eventually gave up as the injury faded into life’s shadows.

43. 43. Concerning the India-Pakistan Partition, Veena Das asks: “Are there different ways of relating to territory than those that are cataloged in modernist discourses of nationhood that might have been brought into play in considering what it is to cultivate oneself as a moral person in this ‘new’ land?” See Veena Das, “Moral and Spiritual Striving in the Everyday: To Be Muslim in Contemporary India,” in Ethical Life in South Asia, ed. Anand Pandian and Daud Ali (Bloomington: Indiana University Press, 2010), 232.

44. 44. N. Ali, Delusional States.

45. 45. See Candace A. Vogler and Patchen Markell, “Introduction: Violence, Redemption, and the Liberal Imagination,” Public Culture 15, no. 1 (2003): 2–3.

46. 46. Lauren Berlant describes cruel optimism as a way of understanding the injurious attachments we have formed to fantasies of the good life that are no longer sustainable in the present. See Berlant, Cruel Optimism.

47. 47. Arjun Appadurai, “The Capacity to Aspire: Culture and the Terms of Recognition,” in Culture and Public Action, ed. Vijayendra Rao and Michael Walton (Stanford, CA: Stanford University Press, 2004), 59–84.

48. 48. Appadurai, 67.

49. 49. Jarrett Zigon, “Hope Dies Last: Two Aspects of Hope in Contemporary Moscow,” Anthropological Theory 9, no. 3 (2009): 268.

50. 50. Tsing, Mushroom at the End of the World, viii.

51. 51. Paulo Freire, Pedagogy of Hope: Reliving Pedagogy of the Oppressed (London: Continuum, 1994), 2.

52. 52. Freire, 77.

53. 53. Ghassan Hage, introduction to Waiting, ed. Ghassan Hage (Melbourne: Melbourne University Publishing, 2009).

54. 54. Berlant, Cruel Optimism, 11.

55. 55. Povinelli, Economies of Abandonment.

56. 56. Wool, “In-Durable Sociality,” 80.

57. 57. Leslie Bow, Betrayal and Other Acts of Subversion: Feminism, Sexual Politics, Asian American Women’s Literature (Princeton, NJ: Princeton University Press, 2011), 3.

58. 58. Miguel Loureiro, “Of the Earthquake and Other Stories: The Continuity of Change in Pakistan-Administered Kashmir” (PhD diss., University of Sussex, 2012); and Miguel Loureiro, “Migrant’s Love(s): The Changing Nature of Relationships in Post-Earthquake Pakistan-Administered Kashmir,” Asian Journal of Women’s Studies 19, no. 2 (2013): 36–65.

59. 59. Niaz is also an unmarried male of age. In this cultural landscape, unmarried men and women of age have a threatening presence, though his current bodily disrepair ameliorates this “threat” considerably.

60. 60. For example, Pratiksha Baxi shows that the aftermaths of sexual violence and encounters with the law placed families under tremendous strain, tearing them apart. At the same time, Sameena Mulla demonstrates that this also invigorated other forms of affinity and sociality. See Pratiksha Baxi, Public Secrets of Law: Rape Trials in India (New Delhi: Oxford University Press, 2014); and Sameena Mulla, The Violence of Care: Rape Victims, Forensic Nurses, and Sexual Assault (New York: NYU Press, 2014).

61. 61. See Kasia Mika, Disasters, Vulnerability, and Narratives (London: Routledge, 2018).

62. 62. Deepak Mehta and Roma Chatterji, “Boundaries, Names, Alterities: A Case Study of a ‘Communal Riot’ in Dharavi, Bombay,” in Remaking a World: Violence, Social Suffering, and Recovery, ed. Veena Das et al. (Berkeley: University of California Press, 2001), 202.

63. 63. Das, Life and Words, 9.

Interlude

1. 1. Bibi is used to address women. In addition to implying respect, bibi also structures social interactions between men and women by predefining social exchange as strictly nonsexual and distant, dampening some forms of intimacy, while accentuating others.

Scene Two

1. 1. Sylvia Walby, “Violence and Society: Introduction to an Emerging Field of Sociology,” Current Sociology 61, no. 2 (2013): 95–111.

2. 2. Nathan Eckstrand and Christopher Yates, eds., Philosophy and the Return of Violence: Studies from This Widening Gyre (London: Continuum, 2011).

3. 3. Faisal Devji, “Communities of Violence,” International Journal of Middle East Studies 45, no. 4 (2013): 801–3. Also see Veena Das, “Violence, Crisis, and the Everyday,” International Journal of Middle East Studies 45, no. 4 (2013): 798–800.

4. 4. Jane Kilby, “Introduction to Special Issue: Theorizing Violence,” European Journal of Social Theory 16, no. 3 (2013): 263.

5. 5. Nancy Scheper-Hughes and Philippe Bourgois, “Introduction: Making Sense of Violence,” in Violence in War and Peace, ed. Nancy Scheper-Hughes and Philippe Bourgois (Malden, MA: Blackwell, 2004), 1–32.

6. 6. Neil L. Whitehead, “Violence and the Cultural Order,” Daedalus 136, no. 1 (2007): 40.

7. 7. Veena Das, “The Boundaries of the ‘We’: Cruelty, Responsibility and Forms of Life,” Critical Horizons 17, no. 2 (2016): 168–85.

8. 8. Patricia Hill Collins, “Intersectionality’s Definitional Dilemmas,” Annual Review of Sociology 41 (2015): 1–20; and Jennifer C. Nash, “Re-Thinking Intersectionality,” Feminist Review 89, no. 1 (2008): 1–15.

9. 9. Andreas Chatzidakis et al., The Care Manifesto: The Politics of Interdependence (London: Verso Books, 2020), 5.

10. 10. For an overview of the many challenges women face in the pahars, see Atia Anwer Zoon, Voices Unheard, Stories Untold: The Plight of Women in Neelum Valley-AJK (Islamabad: Kashmir Institute of International Relations, 2017).

11. 11. Catherine Bolten, I Did It to Save My Life: Love and Survival in Sierra Leone (Berkeley: University of California Press, 2012), 8.

12. 12. Nigel Thrift, “But Malice Aforethought: Cities and the Natural History of Hatred,” Transactions of the Institute of British Geographers 30, no. 2 (2005): 147.

13. 13. Danny Dorling, “Kindness: A New Kind of Rigour for British Geographers,” Emotion, Space and Society 33 (2019): 3.

14. 14. Joan C. Tronto, Moral Boundaries: A Political Argument for an Ethic of Care (New York: Routledge, 1993), 103.

15. 15. Tom Hall and Robin James Smith, “Care and Repair and the Politics of Urban Kindness,” Sociology 49, no. 1 (2015): 3–18.

16. 16. Hall and Smith, 12.

17. 17. Hall and Smith, 12.

18. 18. Heather Love, “Truth and Consequences,” Criticism 52, no. 2 (2010): 235.

19. 19. Ellis Hanson, “The Future’s Eve: Reparative Reading After Sedgwick,” South Atlantic Quarterly 110, no. 1 (2011): 102.

20. 20. Dina Georgis, “What Does the Tree Remember? The Politics of Telling Stories” TOPIA: Canadian Journal of Cultural Studies 25 (2011): 222.

21. 21. Veena Das, “Ordinary Ethics,” in A Companion to Moral Anthropology, ed. Didier Fassin (Oxford: Blackwell-Wiley, 2012), 135.

22. 22. Margaret Urban Walker, Moral Repair: Reconstructing Moral Relations After Wrongdoing (New York: Cambridge University Press, 2006), 6.

23. 23. Omer Aijazi, “Which Kashmir? Pakistan Wala ya India? Konsa Kashmir? Pakistan’s or India’s?,” in “Speaking Justice to Power: Kashmir,” ed. Ather Zia, Haley Duschinski, and Mona Bhan, Association for Political and Legal Anthropology, July 30, 2020, https://politicalandlegalanthro.org/2020/07/30/which-kashmir-pakistan-wala-ya-india-konsa-kashmir-pakistans-or-indias/.

24. 24. Lisa Bhungalia, “Laughing at Power: Humor, Transgression, and the Politics of Refusal in Palestine,” Environment and Planning C: Politics and Space 38, no. 3 (2020): 387–404.

25. 25. Hi’ilei Julia Kawehipuaakahaopulani Hobart and Tamara Kneese, “Radical Care: Survival Strategies for Uncertain Times,” Social Text 38, no. 1 (2020): 2.

26. 26. Maria Puig de La Bellacasa, Matters of Care: Speculative Ethics in More Than Human Worlds (Minneapolis: University of Minnesota Press, 2017), 11.

27. 27. Merav Shohet, Silence and Sacrifice: Family Stories of Care and the Limits of Love in Vietnam (Berkeley: University of California Press, 2021).

28. 28. See Sivapriyan ETB, “The Village That Went Dark to Save a Bird’s Nest, and Its Hatchlings,” Deccan Herald, July 28, 2020, https://www.deccanherald.com/national/south/the-village-that-went-dark-to-save-a-bird-s-nest-and-its-hatchlings-866723.html.

29. 29. Miki Meek, “Really Long Distance,” September 23, 2016, in This American Life, podcast, https://www.thisamericanlife.org/597/one-last-thing-before-i-go-2016.

30. 30. Katharine E. Low, “The Potential of Radical Kindness as a Methodology in Applied Theatre in Arts and Health,” Performance Paradigm 16 (2021): 177.

31. 31. Audra Simpson, “Consent’s Revenge,” Cultural Anthropology 31, no. 3 (2016): 326.

32. 32. A. Simpson, 326.

33. 33. Veena Das as quoted in Kim Turcot DiFruscia, “Listening to Voices: An Interview with Veena Das,” Altérités 7, no. 1 (2010): 141.

34. 34. Das as quoted in DiFruscia, 141.

35. 35. Didier Fassin, “Another Politics of Life Is Possible,” Theory, Culture & Society 26, no. 5 (2009): 44–60; and Ilana Feldman, “The Humanitarian Condition: Palestinian Refugees and the Politics of Living,” Humanity: An International Journal of Human Rights, Humanitarianism, and Development 3, no. 2 (2012): 155–72.

36. 36. Jouni Hakli and Kirsi Pauliina Kallio, “Subject, Action and Polis: Theorizing Political Agency,” Progress in Human Geography 38, no. 2 (2014): 188.

37. 37. Hakli and Kallio, 181.

38. 38. Mani, “Writing the Present.”

39. 39. Judith Butler, Precarious Life: The Powers of Mourning and Violence (New York: Verso, 2006); and Michael Jackson, The Politics of Storytelling: Violence, Transgression, and Intersubjectivity (Copenhagen: Museum Tusculanum Press, 2002).

40. 40. Berlant, “The Commons,” 395.

41. 41. Berlant, 395.

42. 42. Alyson Cole, “Precarious Politics: Anzaldúa’s Reparative Reworking,” WSQ: Women’s Studies Quarterly 45, nos. 3/4 (2017): 89.

43. 43. Cole, 90.

44. 44. Black et al., “Introduction: Survival,” 15.

45. 45. Black et al., 16.

46. 46. Black et al., 327.

47. 47. Chaya Ocampo Go, “Women of Storm Surges: Meaning Making as Cultural Process of Social Repair for Yolanda Survivors,” Philippine Studies: Historical and Ethnographic Viewpoints 65, no. 2 (2017): 227–56.

48. 48. Kirsi Pauliina Kallio and Jouni Häkli, “Care as Mundane Politics: Contested Familial Refugee Lives in Finland,” Gender, Place & Culture: A Journal of Feminist Geography 26, no. 6 (2019): 797.

49. 49. Ann E. Bartos, “Children Caring for Their Worlds: The Politics of Care and Childhood,” Political Geography 31, no. 3 (2012): 157–66.

50. 50. Virginia Held, The Ethics of Care: Personal, Political, and Global (New York: Oxford University Press, 2005).

51. 51. Julie Brownlie and Simon Anderson, “Thinking Sociologically About Kindness: Puncturing the Blasé in the Ordinary City,” Sociology 51, no. 6 (2017): 1226.

52. 52. Brownlie and Anderson, 1226.

53. 53. Lauren Berlant, “Citizenship,” in Keywords for American Cultural Studies, ed. Bruce Burgett and Glenn Hendler (New York: NYU Press, 2014), 41.

54. 54. Wendy Brown, “At the Edge,” Political Theory 30, no. 4 (2002): 556–76.

55. 55. Also see Aijazi, “What About Insaniyat?”

56. 56. Chris Ingraham, Gestures of Concern (Durham, NC: Duke University Press, 2020).

57. 57. Gaston Bachelard, The Poetics of Space: The Classic Look at How We Experience Intimate Places (Boston: Beacon Press, 1994), 52.

58. 58. Susan Ballard et al., 100 Atmospheres: Studies in Scale and Wonder (London: Open Humanities Press, 2019).

59. 59. Achille Mbembe, “The Universal Right to Breathe,” In the Moment (blog), Critical Inquiry, April 13, 2020, https://critinq.wordpress.com/2020/04/13/the-universal-right-to-breathe.

60. 60. Crawley, Blackpentecostal Breath.

Scene Three

1. 1. Samuli Schielke, “Second Thoughts About the Anthropology of Islam, or How to Make Sense of Grand Schemes in Everyday Life,” ZMO Working Papers 2 (2010): 1. Many other works within the anthropology of Islam have similarly attempted to highlight incoherence as integral to living within the normative folds of Islam. See, for example, James Laidlaw, The Subject of Virtue: An Anthropology of Ethics and Freedom (Cambridge: Cambridge University Press, 2013); Magnus Marsden and Konstantinos Retsikas, eds., Articulating Islam: Anthropological Approaches to Muslim Worlds (New York: Springer, 2012); Samuli Schielke, “Ambivalent Commitments: Troubles of Morality, Religiosity and Aspiration Among Young Egyptians,” Journal of Religion in Africa 39, no. 2 (2009): 158–85; Samuli Schielke, “Being Good in Ramadan: Ambivalence, Fragmentation, and the Moral Self in the Lives of Young Egyptians,” Journal of the Royal Anthropological Institute 15 (2009): S24–S40; and Sherine Hafez, An Islam of Her Own: Reconsidering Religion and Secularism in Women’s Islamic Movements (New York: NYU Press, 2011). In addition to a moral tradition, in these writings, Islam is thought to provide a framework (or multiple frameworks) through which people exercise an aspiration to coherence; also see Nida Moumtaz, “Refiguring Islam,” in Companion to the Anthropology of the Middle East, ed. Soraya Altorki (West Sussex, UK: Willey Blackwell, 2015), 125–50.

2. 2. Nosheen Ali, “From Hallaj to Heer: Poetic Knowledge and the Muslim Tradition,” Journal of Narrative Politics 3, no. 1 (2016): 10.

3. 3. Ali, 5.

4. 4. Ali, 5.

5. 5. Das, Life and Words, 87.

6. 6. Rabb translates as the Lord or the Master, or as the Sustainer, the one who nurtures and maintains.

7. 7. Khuda is another word for Allah, reflecting Islam’s Persian roots.

8. 8. A kacha house is made from mud instead of cement or brick. The term translates as “raw,” “unbaked”—temporary.

9. 9. The technocratic reduction of resilience to a series of benchmarks constitutes a broader form of neoliberal governance that is achieved through “standards.” See Stefano Ponte, Peter Gibbon, and Jakob Vestergaard, eds., Governing Through Standards: Origins, Drivers and Limitations (Basingstoke, UK: Palgrave Macmillan, 2011).

10. 10. Pakka is the opposite of kacha: “fully baked,” “sturdy,” “cemented”—permanent.

11. 11. It is common for stones to explode from the heat, causing injury. Preparing the humble makayi ki roti is a remarkable feat in more than one way.

12. 12. Madrassas are viewed favorably by most rural (and increasingly urban) Pakistanis. They are appreciated for their religious as well as multiplier contributions, such as providing a social safety net for the poor. See, for example, Omer Aijazi and Leonora C. Angeles, “Community Development and Other Extra-Religious Functions of Islamic Schools: A Contemporary Perspective from the Voices of Stakeholders in Two Madrassas in Pakistan,” Community Development 45, no. 5 (2014): 490–506; and Leonora C. Angeles and Omer Aijazi, “Revisiting the Madrassa Question in Pakistan: Worlding Lived Religion and Religious Education in Urban Spaces,” Humanity and Society 43, no. 3 (2019): 295–326.

13. 13. Eid is a Muslim celebration that occurs twice a year.

14. 14. Baba is an honorific term that translates as father or a wise elderly man. Ji is added for emphasis.

15. 15. Jacques Derrida, The Politics of Friendship (New York: Verso, 2005).

16. 16. Neera Kapur Badhwar, “Introduction: The Nature and Significance of Friendship,” in Friendship: A Philosophical Reader, ed. Neera Kapur Badhwar (Ithaca, NY: Cornell University Press, 1993), 1.

17. 17. C. S. Lewis, “Friendship: The Least Necessary Love,” in Badhwar, Friendship.

18. 18. Emmanuel Levinas, Ethics and Infinity: Conversations with Philippe Nemo (Pittsburgh: Duquesne University Press, 1985); and Emmanuel Levinas, Humanism of the Other (Champaign: University of Illinois Press, 2003).

19. 19. Tom Roach, Friendship as Way of Life: Foucault, AIDS, and the Politics of Shared Estrangement (Albany: SUNY Press, 2012).

20. 20. Roach, 13.

21. 21. Roach, 13.

22. 22. Michel Foucault, “Friendship as a Way of Life,” in Ethics: Subjectivity and Truth, ed. Paul Rabinow (New York: The New Press, 1997), 135–40.

23. 23. Amira Mittermaier, “Beyond the Human Horizon,” Religion and Society 12, no. 1 (2021): 25.

24. 24. Peter Berger, The Sacred Canopy: Elements of a Social Theory of Religion (New York: Anchor, 1996).

25. 25. Jon Bialecki, “Does God Exist in Methodological Atheism? On Tanya Lurhmann’s When God Talks Back and Bruno Latour,” Anthropology of Consciousness 25, no. 1 (2014): 32–52.

26. 26. Samuli Schielke. “The Power of God: Four Proposals for an Anthropological Engagement,” Programmatic Texts 13 (2019): 2.

27. 27. Alexander, Pedagogies of Crossing, 354.

28. 28. Jeremy Carrette and Richard King, Selling Spirituality: The Silent Takeover of Religion (New York: Routledge, 2004).

29. 29. Alexander, Pedagogies of Crossing, 321.

30. 30. Alexander, 323.

31. 31. Alexander, 323.

32. 32. Leela Fernandes, Transforming Feminist Practice: Non-Violence, Social Justice and the Possibilities of a Spiritualized Feminism (San Francisco: Aunt Lute Books, 2003), 10.

Scene Four

1. 1. Sianne Ngai, Ugly Feelings (Cambridge, MA: Harvard University Press, 2005).

2. 2. Ngai, 3.

3. 3. Ngai, 3.

4. 4. Ngai, 7.

5. 5. Eu Jin Chua, “Review of Sianne Ngai, Ugly Feelings,” Bryn Mawr Review of Comparative Literature 6, no. 2 (2007): 1.

6. 6. Chua, 7.

7. 7. Chua, 7.

8. 8. Ngai, Ugly Feelings, 3.

9. 9. Audre Lorde, “The Uses of Anger,” WSQ: Women’s Studies Quarterly 9, no. 3 (1981): 7.

10. 10. Frantz Fanon, Black Skin, White Masks (New York: Grove Press, 1967), 176.

11. 11. It should be noted that while Partition has shaped the Kashmir struggle, it exceeds it in important ways. Kashmir was sold in 1846 for an obscure (minimal) amount of Rs. 75 lakh by the British to the Hindu Dogra dynasty, reducing the status of Kashmiris to subordinates and slaves. Protesting the indignities represented by this transaction, Urdu poet Hafeez Jalandhari writes: “The fate of human beings was sold for Rs. 75 lakh, Kashmir the paradise was sold for 75 lakh.” See Mona Bhan, “Voices of Kashmir: Defending Civilians in a Heavily Militarized Zone,” talk given at the 2017 Rafto Conference, Bergen, Norway, https://vimeo.com/241376622.

12. 12. See Glen Sean Coulthard, Red Skin, White Masks: Rejecting the Colonial Politics of Recognition (Minneapolis: University of Minnesota Press, 2014); Catherine Lane West-Newman, “Anger in Legacies of Empire: Indigenous Peoples and Settler States,” European Journal of Social Theory 7, no. 2 (2004): 189–208; and Debra Thompson, “An Exoneration of Black Rage,” South Atlantic Quarterly 116, no. 3 (2017): 457–81. In the context of Kashmir, see Safeena Wani, “Kashmir and a New Language of Rage,” News Laundry, March 24, 2017, https://www.newslaundry.com/2017/03/24/kashmir-and-a-new-language-of-rage.

13. 13. See Sara Ahmed, “Feminist Killjoys (and Other Willful Subjects),” Scholar & Feminist Online: Polyphonic Feminisms: Acting in Concert 8, no. 3 (2010), http://sfonline.barnard.edu/polyphonic/ahmed_01.htm.

14. 14. Martha C. Nussbaum, “Transitional Anger,” Journal of the American Philosophical Association 1, no. 1 (2015): 41–56; and Martha C. Nussbaum, Anger and Forgiveness: Resentment, Generosity, Justice (Oxford: Oxford University Press, 2016).

15. 15. Sonali Chakravarti, Sing the Rage: Listening to Anger After Mass Violence (Chicago: University of Chicago Press, 2014), 27.

16. 16. See Mary Holmes, “Introduction: The Importance of Being Angry; Anger in Political Life,” European Journal of Social Theory 7, no. 2 (2004): 123–32; and Mary Holmes, “Feeling Beyond Rules: Politicizing the Sociology of Emotion and Anger in Feminist Politics,” European Journal of Social Theory 7, no. 2 (2004): 209–27.

17. 17. See Robert Hattam and Michalinos Zembylas, “What’s Anger Got to Do with It? Towards a Post-Indignation Pedagogy for Communities in Conflict,” Social Identities 16, no. 1 (2010): 23–40.

18. 18. Lauren Berlant and Michael Hardt as quoted in Heather Davis and Paige Sarlin, “ ‘On the Risk of a New Relationality’: An Interview with Lauren Berlant and Michael Hardt,” 6–27.

19. 19. Lauren Berlant, “Slow Death (Sovereignty, Obesity, Lateral Agency),” Critical Inquiry 33, no. 4 (2007): 754–780.

20. 20. Ruba Salih and Sophie Richter-Devroe, “Palestine Beyond National Frames: Emerging Politics, Cultures, and Claims,” South Atlantic Quarterly 117, no. 1 (2018): 4.

21. 21. See APP, “Load-Shedding: Shutter Down Strike in AJK,” Express Tribune, January 14, 2015, https://tribune.com.pk/story/822022/load-shedding-shutter-down-strike-in-ajk; Mudasir Ahmed, “Anger in Kashmir Mounts Following Killing of Three Civilians at Encounter Sites,” The Wire, December 23, 2017, https://thewire.in/207655/kashmir-killings-civilians-encounters-security-forces; Al Jazeera, “Can Kashmir Anger Be a Turning Point?,” August 28, 2016, https://www.aljazeera.com/programmes/insidestory/2016/08/kashmir-anger-turning-point-160813182618691.html; Dunya News, “Azad Kashmir,” September 2015, https://dunyanews.tv/en/Pakistan/297561-Azad-Kashmir-Health-department-employees-on-strik; and Sajjad Haider, “Anger, Protests and Young Lives Lost: Why Kashmir Is on the Brink of Another Hot Summer,” Scroll.in, April 1, 2017, https://scroll.in/article/833368/anger-protests-and-young-lives-lost-why-kashmir-is-on-the-brink-of-another-hot-summer.

22. 22. See Dominique Moisi, The Geopolitics of Emotion: How Cultures of Fear, Humiliation and Hope Are Reshaping the World (London: The Bodley Head, 2009); Nazif M. Shahrani, “Why Muslim Sectarian Politics of Rage in the Age of ‘Empires of Trust?,’ ” Journal of Islamic and Muslim Studies 1, no. 1 (2016): 28–46; and Nandini Sundar, “‘Winning Hearts and Minds’: Emotional Wars and the Construction of Difference,” Third World Quarterly 33, no. 4 (2012): 705–20.

23. 23. Anger is seldom considered desirable. See, for example, Regina F. Bendix, “Cultural Expression and Suppression of the Undesirable and Unbearable in Everyday Life: An Introduction,” Ethnological Europaea: Journal of European Ethnology 45, no. 2 (2015): 5–13.

24. 24. Berlant, quoted in Davis and Sarlin, “On the Risk,” 16.

25. 25. Berlant, quoted in Davis and Sarlin, “On the Risk,” 16.

26. 26. Kimberly J. Lau, “Half-Cup Rage,” in “Rage, Anger and Other Don’ts,” special issue, Ethnological Europaea: Journal of European Ethnology 45, no. 2 (2015): 57–60.

27. 27. Hardt, quoted in Davis and Sarlin, “On the Risk,” 14.

28. 28. Berlant, quoted in Davis and Sarlin, “On the Risk,” 16.

29. 29. For the same reason, I do not seek to enter the territory of love (by way of anger), despite the tracks being so convenient. For example, bell hooks understands anger as the potentiality for love to provide healing, coalition-building, and strength for catalyzing social change. See bell hooks, Killing Rage (New York: Henry Holt, 1995). But in my reading of Abrar and life in the pahars, I cannot confidently make this leap. Also note Rachel Flowers’s discussion on why understanding Indigenous women’s resistance to colonization in terms of love denies the transformative potential of resentment, anger, and rage. See Rachel Flowers, “Refusal to Forgive: Indigenous Women’s Love and Rage,” Decolonization: Indigeneity, Education and Society 4, no. 2 (2015): 32–49.

30. 30. Claire Colebrook, “The Politics and Potential of Everyday Life: On the Very Concept of Everyday Life,” New Literary History 33, no. 4 (2002): 687.

31. 31. Lau, “Half-Cup Rage,” 59.

32. 32. Lauren Berlant and Lee Edelman, Sex, or the Unbearable (Durham, NC: Duke University Press, 2014), viii.

33. 33. Berlant and Edelman, Sex, 69.

34. 34. Lisa M. Tillmann-Healy, “Friendship as Method,” Qualitative Inquiry 9, no. 5 (2003): 729–49.

35. 35. Tillmann-Healy, 735.

36. 36. Williams explains structures of feeling as “social experiences in solution, as distinct from other social semantic formations which have been precipitated and are more evidently and more immediately available.” See Raymond Williams, Marxism and Literature (Oxford: Oxford University Press, 1977), 133–34.

37. 37. Nosheen Ali, “Grounding Militarism: Structures of Feeling and Force in Gilgit-Baltistan,” in Everyday Occupations: Experiencing Militarism in South Asia and the Middle East, ed. Kamala Visweswaran (Philadelphia: University of Pennsylvania Press, 2013), 85.

38. 38. Ali, 86.

39. 39. Fred Moten, The Little Edges (Middletown, CT: Wesleyan University Press, 2016), 4.

40. 40. Fred Moten, Black and Blur (Durham, NC: Duke University Press, 2017), see chap. 4, “The Blur and Breathe Books.”

41. 41. Gesa E. Kirsch, “Friendship, Friendliness, and Feminist Fieldwork,” Signs: Journal of Women in Culture and Society 30, no. 4 (2005): 2163–72.

42. 42. See, for example, Joan Acker, Kate Barry, and Johanna Esseveld, “Objectivity and Truth: Problems in Doing Feminist Research,” in Feminism and Social Change: Bridging Theory and Practice, ed. Heidi Gottfried (Champaign: University of Illinois Press, 1996), 135–53; and Sherry Gorelick, “Contradictions of Feminist Methodology,” Gender and Society 5, no. 4 (1991): 459–77.

43. 43. Shauna Butterwick, “Travels with Feminist Community-Based Research: Reflections on Social Location, Class Relations, and Negotiating Reciprocity,” in Feminist Community Research: Case Studies and Methodologies, ed. Gillian Creese and Wendy Frisby (Vancouver: University of British Columbia Press, 2011), 58–74.

44. 44. Pascale Schild, “Local Politics of Reconstruction Along and Across Azad Kashmir’s Border with Pakistan,” Contemporary South Asia 23, no. 3 (2015): 292–313.

45. 45. See Nosheen Ali, “Poetry, Power, Protest: Reimagining Muslim Nationhood in Northern Pakistan,” Comparative Studies of South Asia, Africa and the Middle East 32, no. 1 (2012): 13–24.

46. 46. There is an impressive range of literature on the productive socialities of refusal. See, for example, A. Simpson, “Consent’s Revenge”; A. Simpson, Mohawk Interruptus; Carole McGranahan, “Refusal and the Gift of Citizenship,” Cultural Anthropology 31, no. 3 (2016): 334–41; Erica Weiss, “Refusal as Act, Refusal as Abstention,” Cultural Anthropology 31, no. 3 (2016): 351–58; and Elisa J. Sobo, “Theorizing (Vaccine) Refusal: Through the Looking Glass,” Cultural Anthropology 31, no. 3 (2016): 342–50.

47. 47. Audra Simpson, “The Ruse of Consent and the Anatomy of ‘Refusal’: Cases from Indigenous North America and Australia,” Postcolonial Studies 20, no. 1 (2017): 29.

48. 48. L. B. Simpson, A Short History of the Blockade.

49. 49. Tina Campt, “Black Visuality and the Practice of Refusal,” Women and Performance: A Journal of Feminist Theory 29, no. 1 (2019): 83.

50. 50. Campt, 83.

51. 51. Taken from the 2016 documentary film I Am Not Your Negro, directed by Raoul Peck.

52. 52. Claudia Rankine, Citizen: An American Lyric (Minneapolis, MN: Graywolf Press, 2014).

Scene Five

1. 1. See Tim Ingold, Being Alive: Essays on Movement, Knowledge and Description (New York: Routledge, 2011).

2. 2. Didier Fassin and Richard Rechtman, Empire of Trauma: An Inquiry into the Condition of Victimhood (Princeton, NJ: Princeton University Press, 2009).

3. 3. Rima Berns McGown, “Writing Across Difference: Standing on Authentic Ground,” Journal of Muslim Minority Affairs 23, no. 1 (2003): 163.

4. 4. Édouard Glissant, Poetics of Relation, trans. Betsy Wang (Ann Arbor: University of Michigan Press, 1997).

5. 5. Zach Blas, “Opacities: An Introduction,” Camera Obscura: Feminism, Culture, and Media Studies 31, no. 2 (2016): 149.

6. 6. Tina Campt, “Black Visuality and the Practice of Refusal,” Women and Performance: A Journal of Feminist Theory 29, no. 1 (2019): 80.

7. 7. Rob Nixon, Slow Violence and the Environmentalism of the Poor.

8. 8. Das, Life and Words.

9. 9. Allen Feldman, Formations of Violence: The Narrative of the Body and Political Terror in Northern Ireland (Chicago: University of Chicago Press, 1991), 14.

10. 10. Paul Connerton, How Societies Remember (Cambridge: Cambridge University Press, 1989).

11. 11. Arthur Kleinman and Joan Kleinman, “How Bodies Remember: Social Memory and Bodily Experience of Criticism, Resistance, and Delegitimation Following China’s Cultural Revolution,” New Literary History 25, no. 3 (1994): 714.

12. 12. Kleinman and Kleinman, 714–15; emphasis mine.

13. 13. Kleinman and Kleinman, 714.

14. 14. Kleinman and Kleinman, 715.

15. 15. Kleinman, “Experience and Its Moral Modes.”

16. 16. Ally Day, “Zika: Grappling with Prognostic Un/Certainty and Open Normativities,” Feminist Formations 30, no. 1 (2018): 164.

17. 17. Jarrett Zigon, “Attunement and Fidelity: Two Ontological Conditions for Morally Being-in-the-World,” Ethos 42, no. 1 (2014): 22.

18. 18. Annemarie Samuels, “Embodied Narratives of Disaster: The Expression of Bodily Experience in Aceh, Indonesia,” Journal of the Royal Anthropological Institute 22, no. 4 (2016): 809–10.

19. 19. Arthur W. Frank, The Wounded Storyteller: Body, Illness, and Ethics (Chicago: University of Chicago Press, 1995), 2.

20. 20. Aijazi, “Theorizing a Social Repair Orientation,” 22.

21. 21. Crip (short for cripple) is a term reclaimed by disability justice activists and scholars. For Carrie Sandahl, crip is a verb. It is disruptive action that subverts the familiar and stable. It is work being done and to be done. See Carrie Sandahl, “Queering the Crip or Cripping the Queer?: Intersections of Queer and Crip Identities in Solo Autobiographical Performance,” GLQ: A Journal of Lesbian and Gay Studies 9, no. 1 (2003): 25–56.

22. 22. Eli Clare, Brilliant Imperfection: Grappling with Cure (Durham, NC: Duke University Press, 2017).

23. 23. Day, “Prognostic Un/Certainty,” 178.

24. 24. Day, 178.

25. 25. Day, 179.

26. 26. Alexis Shotwell, Against Purity: Living Ethically in Compromised Times (Minneapolis: University of Minnesota Press, 2016), 186.

27. 27. Shotwell, 139.

28. 28. Luce Irigaray, “When Our Lips Speak Together,” trans. Carolyn Burke, Signs: Journal of Women in Culture and Society 6, no. 1 (1980): 73.

29. 29. Avery F. Gordon, Ghostly Matters, 63.

30. 30. Judith Butler, Giving an Account of Oneself (New York: Fordham University Press, 2005).

31. 31. Antjie Krog, Nosisi Mpolweni, and Kopano Ratele, There Was This Goat: Investigating the Truth Commission Testimony of Notrose Nobomvu Konile (Pietermaritzburg, South Africa: University of KwaZulu-Natal Press, 2009).

32. 32. Sienna R. Craig, “On Unreliable Narrators,” in Writing Anthropology: Essays on Craft and Commitment, ed. Carole McGranahan (Durham, NC: Duke University Press, 2020), 96.

33. 33. Craig, 96.

34. 34. Eve Kosofsky Sedgwick, Epistemology of the Closet (Berkeley: University of California Press, 2008).

35. 35. Nicholas de Villiers, Opacity and the Closet: Queer Tactics in Foucault, Barthes, and Warhol (Minneapolis: University of Minnesota Press, 2012), 2.

36. 36. de Villiers, 6.

37. 37. de Villiers, 22.

38. 38. Sherine F. Hamdy, “Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance (Sabr) and Reliance on God (Tawakkul),” Anthropological Quarterly (2009): 176.

39. 39. Kaveri Qureshi, “Sabar: Body Politics Among Middle-Aged Migrant Pakistani Women,” Journal of the Royal Anthropological Institute 19, no. 1 (2013): 135.

40. 40. Qureshi, 121.

41. 41. Jack Halberstam, In a Queer Time and Place: Transgender Bodies, Subcultural Lives (New York: NYU Press, 2005), 310.

42. 42. Alison Kafer, Feminist, Queer, Crip (Bloomington: Indiana University Press, 2013), 34.

43. 43. The Connecticut Forum, “A Conversation Between Toni Morrison and Frank McCourt,” November 13, 2020, YouTube video, 2:23, https://youtu.be/5xvJYrSsXPA.

44. 44. Alexis Pauline Gumbs, “The Shape of My Impact,” The Feminist Wire 29, no. 1, 2012, https://thefeministwire.com/2012/10/the-shape-of-my-impact/.

45. 45. Gumbs.

46. 46. Million, “There Is a River in Me,” 32.

47. 47. Audre Lorde, “A Litany for Survival,” in The Black Unicorn (New York: W. W. Norton, 1978), 39.

48. 48. Lorde, 39.

49. 49. Lorde, 39.

50. 50. Gerald Vizenor, Fugitive Poses: Native American Indian Scenes of Absence and Presence (Lincoln: University of Nebraska Press, 1998); Gerald Vizenor, ed., Survivance: Narratives of Native Presence (Lincoln: University of Nebraska Press, 2008); and Gerald Vizenor, Manifest Manners: Narratives on Postindian Survivance (Lincoln: University of Nebraska Press, 1999).

51. 51. Diane Glancy, “The Naked Spot: A Journey Toward Survivance,” in Survivance: Narratives of Native Presence, ed. Gerald Vizenor (Lincoln: Nebraska University Press, 2008), 271.

52. 52. Kathryn Yusoff, A Billion Black Anthropocenes or None (Minneapolis: University of Minnesota Press, 2018), xiii.

53. 53. Arundhati Roy, “The Pandemic Is a Portal,” Financial Times, April 3, 2020, https://www.ft.com/content/10d8f5e8-74eb-11ea-95fe-fcd274e920ca.

54. 54. Christina Sharpe, “Still Here,” TOPIA: Canadian Journal of Cultural Studies 40 (2019): 6.

Heartwork

1. 1. This story appears in various translations of Imam Ghazali’s autobiography. See al-Ghazali, Deliverance from Error and Other Works, trans. R. J. McCarthy (Louisville, KY: Fons Viate, 2014).

2. 2. Tanzeen Rashed Doha, “Brokenheartedness,” Political Theology 23, no. 6 (2022): 604.

3. 3. Mehmet Yavuz Seker, “A Map of the Divine Subtle Faculty: The Concept of Qalb (Heart) in Classical and Contemporary Islamic Scholarship” (PhD diss., Australian Catholic University, 2012).

4. 4. L. H. M. Ling, “Postcolonial-Feminism: Transformative Possibilities in Thought and Action, Heart and Soul,” Postcolonial Studies 19, no. 4 (2016): 479.

5. 5. Who should be credited for coining the term epistemicide? Most scholars trace it to the writings of sociologist Boaventura de Sousa Santos who has since been accused of sexual harassment. See Boaventura de Sousa Santos, Epistemologies of the South: Justice Against Epistemicide (New York: Routledge, 2014). However, forcibly removed spiritualities, worldviews, and philosophies have shaped the lives of Indigenous and colonized peoples long before the codification of decolonial thought in the academy. Max Liboiron cautions: “Declaring that a research project is the ‘first’ to discover, do, or go somewhere is not only rarely correct, given the myriad local knowledges operating since time immemorial, but is also imperialist and colonial in nature, using language of priority, exploration, discovery, and uniqueness in a way that erases other people and forms of knowledge.” See Max Liboiron, “Firsting in Research,” Discard Studies, January 18, 2021, https://discardstudies.com/2021/01/18/firsting-in-research/.

6. 6. Katherine McKittrick, Dear Science and Other Stories, 16. For a focused treatment of the intellectual lives of Black women, see Brittney C. Cooper, Beyond Respectability: The Intellectual Thought of Race Women (Champaign: University of Illinois Press, 2017).

7. 7. McKittrick, Dear Science, 24.

8. 8. McKittrick, 114.

9. 9. Bhan, Counterinsurgency, 120.

10. 10. Bhan, 6.

11. 11. Jorge Luis Borges, “The Circular Ruins,” in Ficciones, trans. Anthony Kerrigan (New York: Grove Press, 1962), 57–64. The story is discussed in Anne Pollock, “Heart Feminism,” Catalyst: Feminism, Theory, Technoscience 1, no. 1 (2015): 15.

12. 12. Ibn-Majah, Sunan Ibn Majah (Beirut: Dar al-Ma’rifa, 1996).

13. 13. Jürgen Wasim Frembgen, Journey to God: Sufis and Dervishes in Islam, trans. Jane Ripken (Oxford: Oxford University Press, 2008), 5.

14. 14. Kabir Helminski, The Knowing Heart: A Sufi Path of Transformation (Boston: Shambhala Publications, 1999), 11.

15. 15. Muhammad ibn Ali al-Tirmidhi, Bayan al-Farq Bayn al-Sadr Wal-Qalb Wal-Fu’ad Wal-Lubb (Cairo: Dar Ihya’ al-Kutub al-’Arabiyya, 1958), 33.

16. 16. Ismail Haqqi al-Bursawi, Ruh al-Bayan (Istanbul: Mektebetu Eser, 1969), 30.

17. 17. Abu Hafs Umar al-Suhrawardi, Awarif al-Ma’arif, ed. Adib al-Kamdani and al-Mustafa Muhammad Mahmud (Mecca: al-Maktaba al-Makkiya, 2001), 10.

18. 18. Mehmet Yavuz Seker, A Map of the Divine Subtle Faculty: The Concept of the Heart in the Works of Ghazali, Said Nursi and Fethullah Gulen (Clifton, NJ: Tughra, 2013).

19. 19. Seyyed Hossein Nasr, Sufi Essays (Albany: SUNY Press, 1973).

20. 20. Imam Ghazali, The Marvels of the Heart: The Revival of the Religious Sciences, trans. Walter James Skellie (Louisville, KY: Fons Vitae, 2010).

21. 21. Elizabeth A. Wilson, “Gut Feminism,” Differences: A Journal of Feminist Cultural Studies 15, no. 3 (2004): 86.

22. 22. Pollock, “Heart Feminism,” 6.

23. 23. See, for example, Evelyn Fox Keller, Reflections on Gender and Science (New Haven, CT: Yale University Press, 1985).

24. 24. Pollock, “Heart Feminism,” 3.

25. 25. Pollock, 13.

26. 26. Also see Chaya Ocampo Go’s work on “pulse-taking” as a feminist engagement. Chaya Ocampo Go, “Kababayen-an Han Karak-an (Women of Storm Surges): A Feminist Ethnographic Research on Waray Women Survivors of Super Typhoon Yolanda” (MA thesis, University of British Columbia, 2016).

27. 27. Pollock, “Heart Feminism,” 12.

28. 28. Penny Weiss, “Getting to the Roots; or, Everything I Need to Know About Radical Social Change I Learned in My Garden,” WSQ: Women’s Studies Quarterly 41, nos. 3/4 (2013): 131–50.

29. 29. Pollock, “Heart Feminism.”

30. 30. Pollock, 11.

31. 31. Rita C. Manning, Speaking from the Heart: A Feminist Perspective on Ethics (Lanham, MD: Littlefield Publishers, 1992).

32. 32. See, for example, Berenice Fisher, “The Heart Has Its Reasons: Feeling, Thinking, and Community-Building in Feminist Education,” WSQ: Women’s Studies Quarterly 21, nos. 3/4 (1993): 75–87; and Hilary Rose, “Hand, Brain, and Heart: A Feminist Epistemology for the Natural Sciences,” Signs: Journal of Women in Culture and Society 9, no. 1 (1983): 73–90.

33. 33. Alison Jaggar, “Love and Knowledge: Emotion in Feminist Epistemology,” Inquiry: An Interdisciplinary Journal of Philosophy 32, no. 2 (1989): 151–76; and Million, “Felt Theory.”

34. 34. Jennifer Musial, “Engaged Pedagogy in the Feminist Classroom and Yoga Studio,” Feminist Teacher 21, no. 3 (2011): 212–28; and Becky W. Thompson, Teaching with Tenderness: Toward an Embodied Practice (Champaign: University of Illinois Press, 2017).

35. 35. Jo-Ann Archibald, Indigenous Story Work: Educating the Heart, Mind, Body and Spirit (Vancouver: University of British Columbia Press, 2008); and Robin Jarvis Brownlie and Valerie J. Korinek, eds., Finding a Way to the Heart: Feminist Writings on Aboriginal and Women’s History in Canada (Winnipeg: University of Manitoba Press, 2012).

36. 36. Minnie Bruce Pratt, “Identity: Skin Blood Heart.” WSQ: Women’s Studies Quarterly 11, no. 3 (1983): 16.

37. 37. Katherine McKittrick, “DEAR SCIENCE and Other Stories [A Sparing Introduction and Embrace],” Society + Space, September 2021, https://www.societyandspace.org/book-review-forums/dear-science-and-other-stories-a-sparing-introduction-and-embrace.

38. 38. Zoe Todd, “(an answer),” anthro{dendum} (blog), January 27, 2020, https://anthrodendum.org/2020/01/27/an-answer.

39. 39. Todd, “(an answer).”

40. 40. Todd, “(an answer).”

41. 41. L. B. Simpson, As We Have Always Done, 13.

42. 42. Kim TallBear, “Standing with and Speaking as Faith: A Feminist-Indigenous Approach to Inquiry,” Journal of Research Practice 10, no. 2 (2014): 1–7.

43. 43. Anja Kanngieser and Zoe Todd, “From Environmental Case Study to Environmental Kin Study,” History and Theory 59, no. 3 (2020): 385.

44. 44. Sameena Mulla, “Ten Things About Truth and Responsibility,” Anthropology News, December 20, 2021, https://www.anthropology-news.org/articles/ten-things-about-truth-and-responsibility.

45. 45. Alain Testart, “What Is a Gift?,” HAU: Journal of Ethnographic Theory 3, no. 1 (2013): 249–61.

46. 46. Testart, 260; emphasis mine.

47. 47. Deborah McGregor, “Coming Full Circle: Indigenous Knowledge, Environment and Our Future,” American Indian Quarterly 8, nos. 3–4 (2004): 391.

48. 48. Genevieve Vaughan, For-Giving: A Feminist Criticism of Exchange (Austin, TX: Plain View Press, 1997).

49. 49. Vaughan, 18.

50. 50. Nigel Clark, “Disaster and Generosity,” Geographical Journal 171, no. 4 (2005): 384–86.

51. 51. Clark, 93.

52. 52. Alphonso Lingis, Dangerous Emotions (Berkeley: University of California Press, 2000), 174–75.

53. 53. Rosalyn Diprose, Corporeal Generosity: On Giving with Nietzsche, Merleau-Ponty, and Levinas (Albany: SUNY Press, 2012).

54. 54. Diprose, 90.

55. 55. Nigel Clark, “Animal Interface: The Generosity of Domestication,” in Where the Wild Things Are Now: Domestication Reconsidered, ed. Rebecca Cassidy and Molly Mullin (New York: Berg, 2007), 49–70.

56. 56. Iris Marion Young, “Asymmetrical Reciprocity: On Moral Respect, Wonder, and Enlarged Thought,” Constellations 3, no. 3 (1997): 340–63.

57. 57. Young, 356.

58. 58. Young, 356.

59. 59. Young, 356.

60. 60. Audre Lorde, “There Are No Honest Poems About Dead Women,” in Our Dead Behind Us (New York: W. W. Norton, 1986), 61.

61. 61. Richa Nagar, “Footloose Researchers, ‘Traveling’ Theories, and the Politics of Transnational Feminist Praxis,” Gender, Place and Culture: A Journal of Feminist Geography 9, no. 2 (2002): 179–86.

62. 62. Coulthard, Red Skin, 60.

63. 63. Gina Athena Ulysse, Because When God Is Too Busy: Haiti, Me and the World (Middletown, CT: Wesleyan University Press, 2017), 11.

64. 64. Manulani Aluli Meyer, “Indigenous and Authentic: Hawaiian Epistemology and the Triangulation of Meaning,” in Handbook of Critical and Indigenous Methodologies, ed. Norman K. Denzin, Yvonna S. Lincoln, and Linda Tuhiwai Smith (Thousand Oaks, CA: Sage, 2008), 217–32.

65. 65. Jasmine B. Ulmer, “Writing Slow Ontology,” Qualitative Inquiry 23, no. 3 (2017): 201–11.

66. 66. Marjorie Suchocki, “Weaving the World,” Process Studies 14, no. 2 (1985): 76–86.

67. 67. Donna Haraway, Staying with the Trouble: Making Kin in the Chthulucene (Durham, NC: Duke University Press, 2016).

68. 68. Clare Hemmings. “Affective Solidarity: Feminist Reflexivity and Political Transformation,” Feminist Theory 13, no. 2 (2012): 147–61.

69. 69. Rachelle Chadwick, “On the Politics of Discomfort,” Feminist Theory 22, no. 4 (2021): 556.

70. 70. Ahmed, Living a Feminist Life, 27.

71. 71. Maggie MacLure, “The Wonder of Data,” Cultural Studies ←→ Critical Methodologies 13, no. 4 (2013): 228.

72. 72. Brian Massumi, Parables for the Virtual: Movement, Affect, Sensation (Durham, NC: Duke University Press, 2002), 19.

73. 73. Massumi, 19.

74. 74. Maggie MacLure, “The Offence of Theory,” Journal of Education Policy 25, no. 2 (2010): 277.

75. 75. Butler, Precarious Life, 23.

76. 76. Aijazi, “What About Insaniyat?”

77. 77. Kamala Visweswaran, Fictions of Feminist Ethnography (Minneapolis: University of Minnesota Press, 1994).

78. 78. Visweswaran, 98.

79. 79. Ruth Behar, The Vulnerable Observer: Anthropology That Breaks Your Heart (Boston: Beacon Press, 1996).

80. 80. Ann Cvetkovich, An Archive of Feelings: Trauma, Sexuality, and Lesbian Public Cultures (Durham, NC: Duke University Press, 2003); and Ulrika Dahl, “Femmebodiment: Notes on Queer Feminine Shapes of Vulnerability,” Feminist Theory 18, no. 1 (2017): 35–53.

81. 81. Valerie J. Janesick, “The Choreography of Qualitative Research,” in The Handbook of Qualitative Research, ed. Norman K. Denzin and Yvonna S. Lincoln (Thousand Oaks, CA: Sage, 2000), 379–99.

82. 82. Das, Life and Words.

83. 83. Patti Lather, “Fertile Obsession: Validity After Poststructuralism,” Sociological Quarterly 34, no. 4 (1993): 685.

84. 84. Tiffany Page, “Vulnerable Writing as a Feminist Methodological Practice,” Feminist Review 115, no. 1 (2017): 13–29.

85. 85. Page, 28.

86. 86. Omer Aijazi, “Getting Closer to the Skin: Writing as Intensity, Writing as Feeling,” in The Entanglements of Ethnographic Fieldwork in a Violent World, ed. Nerina Weiss, Erella Grassiani, and Linda Green (New York: Routledge, 2023), 171.

87. 87. Nishta J. Mehra, “Sara Ahmed: Notes from a Feminist Killjoy,” GUERNICA: A Magazine of Global Arts and Politics, July 17, 2017, https://www.guernicamag.com/sara-ahmed-the-personal-is-institutional.

88. 88. Susan Fraiman, review of Living a Feminist Life, by Sara Ahmed, Critical Inquiry, July 29, 2017, https://criticalinquiry.uchicago.edu/susan_fraiman_reviews_living_a_feminist_life.

89. 89. Page, “Vulnerable Writing,” 27.

90. 90. Behar, Vulnerable Observer, 19.

91. 91. Katherine McKittrick and Alexander Weheliye, “808s and Heartbreak,” Propter Nos 2, no. 1 (2017): 14.

92. 92. Kirin Narayan, Alive in the Writing: Crafting Ethnography in the Company of Chekhov (Chicago: University of Chicago Press, 2012), 121.

93. 93. Davis and Sarlin, “Interview,” 10.

94. 94. McKittrick and Weheliye, “808s and Heartbreak,” 14.

95. 95. See, for example, Leigh-Ann Naidoo, “Memoire of a Journey Across Apartheid Landscapes: From South Africa to Break the Siege of Gaza,” Decolonization: Indigeneity, Education, and Society 6, no. 1 (2017): 105–19; and Elizabeth Dauphinee, The Politics of Exile (New York: Routledge, 2013).

96. 96. Toni Morrison, “Toni Morrison: Nobel Lecture,” Nobel Prize, accessed March 01, 2023, https://www.nobelprize.org/nobel_prizes/literature/laureates/1993/morrison-lecture.html.

97. 97. Morrison, “Toni Morrison: Nobel Lecture.”

98. 98. Carolyn Ellis, “The Call of Autoethnographic Stories,” in The Ethnographic I: A Methodological Novel About Autoethnography (Walnut Creek, CA: AltaMira Press, 2004), 34.

99. 99. Paul Stoller, Sensuous Scholarship (Philadelphia: University of Pennsylvania Press, 1997), xvii.

100. 100. Audre Lorde, “Learning from the 60s,” in Sister Outsider (Berkeley, CA: Crossing Press, 1984), 141.

101. 101. Audre Lorde, “The Transformation of Silence into Language and Action,” in Sister Outsider, 41–42.

102. 102. Gina Athena Ulysse, “Reflecting on Boundaries, Protection, and Inspiration,” anthro{dendum} (blog), May 22, 2018, https://anthrodendum.org/2018/05/22/reflecting-on-boundaries-protection-and-inspiration.

103. 103. Ahmed, Living a Feminist Life, 10.

104. 104. L. B. Simpson, As We Have Always Done, 6.

105. 105. Jessica Marie Johnson, “ ‘We Need Your Freedom’: An Interview with Alexis Pauline Gumbs,” Black Perspectives, December 13, 2016, https://www.aaihs.org/we-need-your-freedom-an-interview-with-alexis-pauline-gumbs.

106. 106. Keguro Macharia, “the work.” New Inquiry, March 7, 2018, https://thenewinquiry.com/blog/the-work.

107. 107. Junyoung Verónica Kim, “Asia–Latin America as Method: The Global South Project and the Dislocation of the West,” Verge: Studies in Global Asias 3, no. 2 (2017): 100.

108. 108. Lorde, “There Are No Honest Poems,” 61.

Have You Eaten?

1. 1. See Anisa Bhutia, “Cosmopolitanism, Food, and Memory: The Lhasa Restaurant of Srinagar,” in Routledge Handbook of Critical Kashmir Studies, ed. Mona Bhan, Haley Duschinski, and Deepti Misri (New York: Routledge, 2022), 170–82.

2. 2. Robyn Longhurst, Elsie Ho, and Lynda Johnston, “Using ‘the Body’ as an ‘Instrument of Research’: Kimch’i and Pavlova,” Area 40, no. 2 (2008): 209.

3. 3. Tim Ingold, “Culture on the Ground: The World Perceived Through the Feet,” Journal of Material Culture 9, no. 3 (2004): 330.

4. 4. Joyce Davidson and Christine Milligan, “Embodying Emotion Sensing Space: Introducing Emotional Geographies,” Social and Cultural Geography 5, no. 4 (2004): 523.

5. 5. Katrín Lund, “Seeing in Motion and the Touching Eye: Walking over Scotland’s Mountains,” Etnofoor 181 (2005): 27–42.

6. 6. Jessie Cox and Isaac Jean-François, “Aesthetics of (Black) Breathing,” liquid blackness 6, no. 1 (2022): 99.

7. 7. Cox and Jean-François, 99.

8. 8. Cox and Jean-François, 104.

9. 9. Annemarie Mol, Eating in Theory (Durham, NC: Duke University Press, 2021), 3.

10. 10. Mol, 29.

11. 11. Angela Meah and Peter Jackson, “Re-Imagining the Kitchen as a Site of Memory,” Social and Cultural Geography 17, no. 4 (2016): 513.

12. 12. Parin Dossa, Afghanistan Remembers: Gendered Narrations of Violence and Culinary Practices (Toronto: University of Toronto Press, 2014). See also the wonderfully crafted The Gaza Kitchen: A Palestinian Culinary Journey by Laila El-Haddad and Maggie Schmitt (Washington, DC: Just World Books, 2012).

13. 13. Omer Aijazi, “How to Be an Ally with Kashmir: War Stories from the Kitchen,” The Conversation, August 18, 2019, https://theconversation.com/how-to-be-an-ally-with-kashmir-war-stories-from-the-kitchen-121801.

14. 14. Tim Ingold, “Art and Anthropology for a Sustainable World,” Journal of the Royal Anthropological Institute 25, no. 4 (2019): 659.

15. 15. Ingold, 660.

16. 16. Ingold, 659.

17. 17. Ingold, 664.

18. 18. Natasha Myers, “Anthropologist as Transducer in a Field of Affects,” in Knowings and Knots: Methodologies and Ecologies in Research-Creation, ed. Natalie Loveless (Edmonton: University of Alberta Press, 2019), 98.

19. 19. Myers, 99.

20. 20. Naveen Minai and Sara Shroff, “Yaariyan, Baithak, Gupshup: Queer Feminist Formations and the Global South,” Kohl: A Journal for Body and Gender Research 5, no. 1 (2019): 34.

Dissident Knowledge(s)

1. 1. In her work on the “migrant crisis,” Harsha Walia recalls the short Urdu story “Toba Tek Singh” written by Saadat Hasan Manto. One of the story’s protagonists is an unnamed man in a psychiatric institution in Lahore. Refusing to take part in the partitioning of patients between India and Pakistan, he climbs onto a tree and proclaims, “I do not want to live in either India or Pakistan. I am going to make my home here in this tree.” Pondering the displacement and dislocation during the Partition, Walia writes, “I found the seemingly mad man on the tree marvelously rebellious and utterly lucid.” See Harsha Walia, “There Is No Migrant Crisis,” Boston Review, November 16, 2022, https://www.bostonreview.net/articles/there-is-no-migrant-crisis/.

2. 2. Khushwant Singh, Train to Pakistan (Hyderabad: Orient Blackswan, 1988).

3. 3. Alexis Pauline Gumbs as quoted in Beenash Jafri, “Intellectuals Outside the Academy: Conversations with Leanne Simpson, Steven Salaita, and Alexis Pauline Gumbs,” Social Justice 44, no. 4 (2017): 122.

4. 4. Edward Said, Representations of the Intellectual (New York: Vintage, 1994).

5. 5. Kim, “Asia–Latin America as Method,” 97.

6. 6. Kim, 97.

7. 7. Audra Simpson, Mohawk Interruptus, 104–05.

8. 8. Françoise Lionnet as quoted in Emmanuel Bruno Jean-François, “An Interview with Françoise Lionnet: Crossing Boundaries, Thinking Intersectionally; Pedagogy, Methodology, and the Challenges of Relationality,” Contemporary French and Francophone Studies 22, no. 2 (2018): 132.

9. 9. Gina Athena Ulysse, “Writing Anthropology and Such, or ‘Once More with Feeling,’ ” in Writing Anthropology: Essays on Craft and Commitment, ed. Carole McGranahan (Durham, NC: Duke University Press, 2020), 252.

10. 10. Keguro Macharia (@keguro_), Twitter, August 24, 2019, https://twitter.com/keguro_/status/1165504631356760065.

11. 11. McKittrick, Dear Science, 45; emphasis mine.

12. 12. McKittrick, 36.

13. 13. Rauna Kuokkanen, “What Is Hospitality in the Academy? Epistemic Ignorance and the (Im)possible Gift,” Review of Education, Pedagogy, and Cultural Studies 30, no. 1 (2008): 60.

14. 14. Michel Foucault, Discipline and Punish: The Birth of the Prison, trans. Alan Sheridan (New York: Vintage, 1977).

15. 15. Simone Browne, Dark Matters: On the Surveillance of Blackness (Durham, NC: Duke University Press, 2015).

16. 16. Sylvia Wynter, “Novel and History, Plot and Plantation,” Savacou 5 (1971): 95–102.

17. 17. Audra Simpson and Andrea Smith, introduction to Theorizing Native Studies, ed. Audra Simpson and Andrea Smith (Durham, NC: Duke University Press, 2014), 6.

18. 18. Ryan Cecil Jobson, “The Case for Letting Anthropology Burn: Sociocultural Anthropology in 2019,” American Anthropologist 122, no. 2 (2020): 259–71.

19. 19. Erica Williams, “Centering Black Women: A Black Feminist Critique of Mainstream Anthropology from the Margins of an HBCU,” Cultural Anthropology 37, no. 3 (2022): 404–11.

20. 20. Kimberley McKinson, “The Margin Speaks: On the Radical Possibilities of Embodied Knowledge as Decolonial Pedagogy,” Cultural Anthropology 37, no. 3 (2022): 395–403.

21. 21. Zoe Todd, “Should I Stay or Should I Go?” anthro{dendum} (blog), May 12, 2018, https://anthrodendum.org/2018/05/12/should-i-stay-or-should-i-go.

22. 22. Todd, “Should I Stay or Should I Go?”

23. 23. The Circle’s Conspiracy of Writers, “Fuck the Fucking Lines: A Provocation for Disquiet in the Academy,” Kohl: A Journal for Body and Gender Research 7, no. 1 (2021): 35.

24. 24. Leandros Kyriakopoulos, “Neoliberal Patronage in Greek Anthropology,” American Anthropologist, August 16, 2022, https://www.americananthropologist.org/complaint/kyriakopoulos.

25. 25. Eve Tuck, “Biting the University That Feeds Us,” in Dissident Knowledge in Higher Education, ed. Marc Spooner and James McNinch (Regina, SK: University of Regina Press, 2018), 162.

26. 26. Sandy Grande, “Refusing the University,” in Dissident Knowledge in Higher Education, 168–89.

27. 27. Delande Justinvil, “Embracing the Poetry of Being Human,” SAPIENS, January 24, 2023, https://www.sapiens.org/biology/embracing-the-poetry-of-being-human/.

28. 28. See Dean Accardi, Binish Ahmed, Omer Aijazi, Nosheen Ali, Mona Bhan, Dilnaz Boga, Haley Duschinski, Mohamad Junaid, Ananya Jahanara Kabir, Hafsa Kanjwal, Bhavneet Kaur, Deepti Misri, Goldie Osuri, Cabeiri Robinson, Mehroosh Tak, and Ather Zia, “Statement on Anthropologist Saiba Varma,” Medium, September 19, 2021, https://medium.com/@ResearchethicsinKashmir/statement-on-anthropologist-saiba-varma-f1bd0474d470.

29. 29. Saiba Varma, “Letter to Kashmir Scholars and Colleagues,” 2–4, October 1, 2021, https://escholarship.org/uc/item/217248s8.

30. 30. In protest, India-based Yoda Press distanced itself from the South Asian edition of the book. See Arpita Das, “The Yoda Press Team’s Statement on The Occupied Clinic: Militarism and Care in Kashmir,” Medium, September 21, 2021, https://arpitadas-54484.medium.com/the-yoda-press-teams-statement-on-the-occupied-clinic-militarism-and-care-in-kashmir-706af8bc828b.

31. 31. Deborah Cowen, “The Erotics of Rebellious Discipline,” Society + Space, September 27, 2021, https://www.societyandspace.org/articles/the-erotics-of-rebellious-discipline.

32. 32. Ahmed, Living a Feminist Life, 135.

33. 33. L. B. Simpson, As We Have Always Done, 52.

34. 34. Sylvia Wynter and Katherine McKittrick, “Unparalleled Catastrophe for Our Species? Or, to Give Humanness a Different Future: Conversations,” in Sylvia Wynter: On Being Human as Praxis, ed. Katherine McKittrick (Durham, NC: Duke University Press, 2015), 17.

35. 35. Sarah Ihmoud and Shanya Cordis, “A Poetics of Living Rebellion: Sociocultural Anthropology in 2021,” American Anthropologist 124, no. 4 (2022): 825.

36. 36. Qwo-Li Driskill, “Doubleweaving Two-Spirit Critiques: Building Alliances Between Native and Queer Studies,” GLQ 16, no. 1–2 (2010): 69–92.

37. 37. Harney and Moten, The Undercommons.

38. 38. Jack Halberstam, “The Wild Beyond,” in Harney and Moten, 7.

39. 39. Halberstam, 9.

40. 40. Halberstam, 7.

41. 41. Halberstam, 7.

42. 42. Eve Tuck, “What Is Your Theory of Change These Days?,” Creativetime Think Tank, 2022, https://reworlding.creativetime.org/TUCK.

43. 43. Tuck, “What Is Your Theory of Change These Days?”

44. 44. Tuck, “What Is Your Theory of Change These Days?”

45. 45. Tuck, “What Is Your Theory of Change These Days?”

Who Can Stand with Kashmir?

1. 1. See, for example, Dia Da Costa, “Kashmir: Memories of Colonial Unknowing,” Digital Humanities in India, February 28, 2020, https://www.arcgis.com/apps/Cascade/index.html?appid=905d3055675049f593290428102ea55f.

2. 2. See, for example, Nishita Trisal, “India Must Stop Weaponizing the Pain of Kashmiri Pandits,” Washington Post, August 22, 2019, https://www.washingtonpost.com/opinions/2019/08/22/i-am-kashmiri-pandit-india-must-stop-weaponizing-pain-our-past; and Deepti Misri and Mona Bhan, “Kashmiri Pandits Must Reimagine the Idea of Return to Kashmir,” Al Jazeera, August 10, 2019, https://www.aljazeera.com/opinions/2019/8/10/kashmiri-pandits-must-reimagine-the-idea-of-return-to-kashmir.

3. 3. See Stand with Kashmir, “India Is Coercing Kashmiri Academics to Submit and Self-Censor,” August 18, 2022, https://standwithkashmir.org/india-is-coercing-kashmiris-academics-to-submit-and-self-censor; and Amnesty International, ‘We Are Being Punished by the Law’: Three Years of Abrogation of Article 370 in Jammu and Kashmir (London: Amnesty International, 2022).

4. 4. Mohamad Junaid and Hafsa Kanjwal, “Contesting Settler Colonial Logics in Kashmir as Pedagogical Praxis,” Curriculum Inquiry 52, no. 3 (2022): abstract.

5. 5. Savannah Shange, “Citation as Ceremony: #SayHerName, #CiteBlackWomen, and the Practice of Reparative Enunciation,” Cultural Anthropology 37, no. 2 (2022): 194.

6. 6. Marshall Sahlins, What Kinship Is—and Is Not (Chicago: University of Chicago Press, 2013), 28.

7. 7. Keguro Macharia, “On Being Area-Studied: A Litany of Complaint,” GLQ: A Journal of Lesbian and Gay Studies 22, no. 2 (2016): 183–90.

8. 8. Mona Bhan, Haley Duschinski, and Deepti Misri, “Critical Kashmir Studies: Settler Occupations and the Persistence of Resistance,” in Routledge Handbook of Critical Kashmir Studies, ed. Mona Bhan, Haley Duschinski, and Deepti Misri (New York: Routledge, 2022), 2.

9. 9. See Martin Sökefeld, “From Colonialism to Postcolonial Colonialism: Changing Modes of Domination in the Northern Areas of Pakistan,” Journal of Asian Studies 64, no. 4 (2005): 939–73.

10. 10. Junaid and Kanjwal, “Contesting Settler Colonial Logics,” 380.

11. 11. Heather Dorries and Sue Ruddick, “Between Concept and Context: Reading Gilles Deleuze and Leanne Simpson in Their In/Commensurabilities,” Cultural Geographies 25, no. 4 (2018): 619–35.

12. 12. Some Indigenous people refer to the continent of North America as Turtle Island, while others use it to refer to the whole world.

13. 13. Eve Tuck and K. Wayne Yang, “Decolonization Is Not a Metaphor,” 3.

14. 14. Tuck and Yang, 22.

15. 15. Sarah Hunt and Cindy Holmes, “Everyday Decolonization: Living a Decolonizing Queer Politics,” Journal of Lesbian Studies 19, no. 2 (2015): 154–72.

16. 16. Irigaray, “When Our Lips Speak Together,” 69; emphasis mine.

17. 17. See Cory-Alice André-Johnson, “What Does Anthropology Sound Like: Activism,” AnthroPod, Fieldsights, January 20, 2020, https://culanth.org/fieldsights/what-does-anthropology-sound-like-activism.

18. 18. Janet Roitman, Anti-Crisis (Durham, NC: Duke University Press, 2013), 14.

19. 19. Kasia Mika et al., “Epilogue: The Ends of Crisis,” in (Un)timely Crises: Chronotopes and Critique, ed. Maria Boletsi et al. (Cham, Switzerland: Palgrave Macmillan, 2021), 92.