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    <title>South Asia Multidisciplinary Academic Journal</title>
    <link>http://samaj.revues.org</link>
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        <rdf:li resource="http://samaj.revues.org/3030" />
        <rdf:li resource="http://samaj.revues.org/3075" />
        <rdf:li resource="http://samaj.revues.org/3248" />
        <rdf:li resource="http://samaj.revues.org/3527" />
        <rdf:li resource="http://samaj.revues.org/3519" />
        <rdf:li resource="http://samaj.revues.org/3425" />
        <rdf:li resource="http://samaj.revues.org/3439" />
        <rdf:li resource="http://samaj.revues.org/3431" />
        <rdf:li resource="http://samaj.revues.org/3446" />
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  <item rdf:about="http://samaj.revues.org/3030">
    <title>A Controversial Role Model for Pakistani Women</title>
    <description><![CDATA[
      <p class="texte"><span xml:lang="en" lang="en">Al-Huda opened its first school of Islamic education in Islamabad in 1994. The institute branched out to Lahore and Karachi over the next few years and by now its network has grown to approximately 70 locations in urban areas all over Pakistan. More than 15,000 women</span><span xml:lang="en" lang="en"></span><span xml:lang="en" lang="en"> have graduated with a diploma or certificate from one of Al-Huda’s courses while many more attend these lessons without enrolling formally. In addition, classes under the Al-Huda banner are carried out amongst Pakistani diaspora communities in North America, Europe, the Middle East and East Asia. The founder and leader of this movement is a woman called Dr. Farhat Hashmi</span><span xml:lang="en" lang="en"></span><span xml:lang="en" lang="en">. Her teachings form the core of study in Al-Huda classrooms and her lectures can attract audiences numbering in the thousands. Her message and fame are carried far and wide through audio cassettes and CDs, books and pamphlets, radio and television programs, and websites.</span></p>
      <p class="texte"><span xml:lang="en" lang="en">The curriculum at Al-Huda focuses on the texts of the Quran and Hadith,</span><span xml:lang="en" lang="en"></span><span xml:lang="en" lang="en"> including tr...</span></p>]]></description> 
    <dc:creator>Faiza Mushtaq</dc:creator>
    <link>http://samaj.revues.org/3030</link>
    <dc:date>2013-05-07</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3075">
    <title>‘I Never Held Money with my Teeth’: Constructions of Exemplarity in Abul Fazl Farooqi’s Nasheb-o-Faraz</title>
    <description><![CDATA[
      <h1 class="texte">Introduction</h1>
      <p class="texte"><span xml:lang="en" lang="en">Over the centuries, biographical narratives have been a privileged site for the production of exemplarity in South Asia. Whether in prose or in poetry, the lives of eminent personalities were compiled and narrated for the edification of readers and listeners. Candidates to exemplarity rarely produced their own life-stories and this task was generally taken on by their most literate followers, in a ‘necessary relation of non-identity’ between the hero or the saint and his spokesperson (Kaviraj 2004: 87). Heroes and saints may have been too busy to tell their lives. But they were also constrained by ‘rules of reticence’ (Kaviraj 2004: 87), which requested modesty from the high and mighty. To the adepts thus eschewed the responsibility of compiling the most significant events in the life of their spiritual or worldly master and to inscribe him, through his words and deeds, in a prestigious genealogy. </span></p>
      <p class="texte"><span xml:lang="en" lang="en">However socially pervasive classical and early modern life-stories may hav...</span></p>]]></description> 
    <dc:creator>Laurent Gayer</dc:creator>
    <link>http://samaj.revues.org/3075</link>
    <dc:date>2013-05-06</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3248">
    <title>The Making of a ‘Colony’ in Karachi and the Politics of Regularisation</title>
    <description><![CDATA[
      <p class="resume"><span xml:lang="en" lang="en">Around half of Karachi’s population resides in localities that started life as unplanned settlements, which acquired different levels of security from eviction. This paper examines the relationship between demand-making by unplanned settlements and urban political process. It interprets the gradual transformation of a cluster originally on the geographic and social periphery of the city into a regularised colony through the lens of collective action. The diverse roles of migration, mobilisation, and collective identity which we find in individual stories and community histories, capture a range of processes and experiences within Karachi’s wide margin. The politics of regularisation thus offers a critical perspective on the dynamics of urban democracy.</span></p>]]></description> 
    <dc:creator>Haris Gazdar</dc:creator> 
    <dc:creator>Hussain Bux Mallah</dc:creator>
    <link>http://samaj.revues.org/3248</link>
    <dc:date>2013-04-23</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3527">
    <title>Ideas of South Asia</title>
    <description><![CDATA[
      <p class="texte"><span xml:lang="en" lang="en">South Asia is a recent concept, perhaps only about six decades old, and was mainly forged outside the region to stand in for the ‘Indian subcontinent’ in the wake of the establishment of area studies by American universities (Dirks 2004). But while it may be preferred to </span><em><span xml:lang="en" lang="en">Indian subcontinent</span></em><span xml:lang="en" lang="en"> for its political neutrality, as the name is not directly derived from any of its members’ names,</span><span xml:lang="en" lang="en"></span><span xml:lang="en" lang="en"> it is nonetheless a contested concept, both externally and internally. Whether in South Asia itself or in international institutions and research centres outside the region, there is no general consensus about the countries the concept encompasses: it primarily refers to India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan, the Maldives, as per the definition of the SAARC (South Asia Association for Regional Cooperation), which has however included Afghanistan lately (2005) among its members. Some would also include Burma as it was a province of British India till 1937. Conversely, the countries inc...</span></p>]]></description>
    <link>http://samaj.revues.org/3527</link>
    <dc:date>2013-03-19</dc:date>
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  <item rdf:about="http://samaj.revues.org/3519">
    <title>Standing Still and Cutting in Line</title>
    <description><![CDATA[
      <p class="resume">The queue, or the line, is a defining feature of modern life. This paper examines this ubiquitous form in India as a species of comportment. It offers an ethnographic assessment of queues in Delhi. They are grouped into two types: the ‘massified’ queue, drawing on Jean-Paul Sartre’s work; and the ‘interactional’ queue, framed by Erving Goffman’s writings. The paper discusses heavily policed queues, whose linear and serial character is produced by institutional authority. These forms suggest that elites engineer such comportment as a sign of rational distribution and civic order. The paper then illustrates the interactional dynamics of queues from within. Queues are shown to be sites of subtle signalling, where social entitlements are contextually processed. The queue’s enforcement via external authority is thus leavened by auto-generated adaptations. By offering a fine-grained description of how queuing unfolds, the paper seeks to illuminate political norms and public conduct in a p...</p>]]></description> 
    <dc:creator>Ajay Gandhi</dc:creator>
    <link>http://samaj.revues.org/3519</link>
    <dc:date>2013-03-15</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3415">
    <title>Overseas Temples and Tamil Migratory Space</title>
    <description><![CDATA[
      <p class="resume"><span xml:lang="en" lang="en">Temples have been places of major importance for Tamil societies for more than fifteen centuries. Following the migration of Tamilians from South India, the perpetuation overseas of their tradition as temple builders and the creation of a Tamil diaspora, they can now be found on the five continents. They are indicative of the exportation of Tamil Hinduism on a global scale and prompt us to ponder the relationships linking these overseas temples and the Tamil migratory space. This paper examines the identity issues as well as the spatial meanings and transnational connections related to the making of such places. The study of </span><span xml:lang="en" lang="en">some of these temples in Canada and Mauritius helps to determine how Tamil temples have become major centres of transnational social spaces and to document </span><span xml:lang="en" lang="en">the geographical features of the building of ‘</span><em><span xml:lang="en" lang="en">hauts lieux</span></em><span xml:lang="en" lang="en">’ by migrant communities in host countries.</span></p>]]></description> 
    <dc:creator>Pierre-Yves Trouillet</dc:creator>
    <link>http://samaj.revues.org/3415</link>
    <dc:date>2012-12-28</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3425">
    <title>NRIs in the City </title>
    <description><![CDATA[
      <p class="resume"><span xml:lang="en" lang="en">This article explores the role of international Indian migrants in metropolitan dynamics in India by identifying the different channels through which they invest in real estate, thus making themselves actors of the urban fabric. By adopting a chronological perspective, it analyses the articulations between economic liberalization, the diaspora-orientated policy of the Indian government and the relations between the wealthy section of migrants and India, their country of origin. Here we aim to demonstrate the importance of investigating the financial dimension of transnational flows, which has been largely overlooked by migration studies, as well as the necessity to consider migrants as actors in the ‘worlding’ of cities in the Global South. One key methodological point here addresses the exploration of online tools developed by the corporate sector as well as by migrants and which have become platforms for an emerging transnational real-estate market.</span></p>]]></description> 
    <dc:creator>Aurélie Varrel</dc:creator>
    <link>http://samaj.revues.org/3425</link>
    <dc:date>2012-12-28</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3431">
    <title>Creating Gurdwaras, Narrating Histories</title>
    <description><![CDATA[
      <p class="resume">The creation of places of worship in the Indian diaspora has received due attention in social sciences. The current literature has rightfully highlighted the role of religious places in connecting ethnic minority fellows across generations, in promoting continuity with different diasporic locations and in allowing migrants to enter the public sphere in receiving contexts. A minor attention has been paid to how communities’ internal differences and potential conflicts are reflected in migration histories and how this informs heterogeneous understanding of religious places. The article explores how the establishment of Sikh <em>gurdwaras</em><strong> </strong>in Central Italy is made differently meaningful in generational migration histories and how this process takes different forms in various Italian localities. It particularly focuses on how religious places are ascribed shifting—and often conflicting—meanings according to the <em>biographical time of migrant experiences</em> in the new territory. The article argues...</p>]]></description> 
    <dc:creator>Ester Gallo</dc:creator>
    <link>http://samaj.revues.org/3431</link>
    <dc:date>2012-12-28</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3439">
    <title>Introduction. Places on the Move: South Asian Migrations through a Spatial Lens </title>
    <description><![CDATA[
      <p class="texte"><span xml:lang="en" lang="en">This SAMAJ special issue sets out to highlight a geographical perspective about South Asian migrations in the wake of ‘the spatial turn’ that has occurred in social science (Soja 1989).</span><span xml:lang="en" lang="en"></span><span xml:lang="en" lang="en"> In a world where movements of all types have intensified, geography has not been eliminated (Soja 2009): on the contrary globalization ‘has accentuated the significance of location’ (Warf and Arias 2009) with places now symbols of the heterogeneization of the world (</span><span xml:lang="en" lang="en">Appadurai</span><span xml:lang="en" lang="en"> 1996). Diasporas take root in places, and places are landmarks on migration routes. We put forward the premise that migration and migrants change space and create places that reflect where people come from, how they have migrated and what their relation to the host society is. At the crossroads between individual agency, collective imagination and global migration, space is this issue’s point of entry into analyzing migration. We envision migration as a social phenomenon that sets distant </span><span xml:lang="en" lang="en">places</span><span xml:lang="en" lang="en"> </span><span xml:lang="en" lang="en">in relation to each other, thus c...</span></p>]]></description> 
    <dc:creator>Tristan Bruslé</dc:creator> 
    <dc:creator>Aurélie Varrel</dc:creator>
    <link>http://samaj.revues.org/3439</link>
    <dc:date>2012-12-28</dc:date>
  </item>
  <item rdf:about="http://samaj.revues.org/3446">
    <title>What Kind of Place is this? </title>
    <description><![CDATA[
      <p class="resume"><span xml:lang="en" lang="en">The lives of nearly one million migrants in Qatar are in a ‘state of exception’ (Agamben). Distanced from mainstream society, they live in <em>labour camps</em> situated in desolate areas. In a space designed to render low qualified migrants invisible, Nepalese people are among those who try to make theirs a temporary place. Spatial strategies of appropriation, from the camp to the bed in the room, are nevertheless limited by the structures of domination that migrants live in. Through the study of the everyday routine and spatial practices, I show that the <em>camp</em> does indeed bear ambivalent values, associated with jail, with village-like feelings or with the achievements made possible by migration. </span></p>]]></description> 
    <dc:creator>Tristan Bruslé</dc:creator>
    <link>http://samaj.revues.org/3446</link>
    <dc:date>2012-12-28</dc:date>
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