Based on narratives of, and interviews with, Muslim men and women, this book furthers an understanding of the world and worldviews of those who have seen and lived through one or more violent confrontations and episodes in their lives. Through engagements with these survivors, it weaves many stories of devastating loss, the painful and never absolute process of recovery and the unrelenting battles for survival and for redress from the state.

It explores troubling issues like what it means to be a Muslim today; how people who have experienced such violence perceive their neighbours, their land, their own selves, and their practices, which have been violated during times of violence; and the ways in which the memories of violence bring about shifts in everyday life, in ideas of space and time.

Tremors of Violence seeks to demystify the stereotyping experienced by entering into the lives of everyday muslims.

Inaugurating Responsibility
Inaugurating responsibility

Implicit in the summons to ‘feel with me in my suffering’ is the postulate that the cause of my suffering can be the cause of yours

(Agnes Heller 1984: 10).

You know, Tuton, we are only what we remember, nothing more… all we have is the memory of what we have done or not done; whom we might have touched, even for a moment…’

(Romesh Gunesekera, Reef, p. 190).

In the north Indian plains, it is common to hear a man going to the toilet—that impure sandas often outside or behind the home—refer to his visit as ‘going to Pakistan’. In the brutal communal discourses we have been made to countenance, more so over the last decades, the Indian Muslim is a Pakistani, a scorned being ...

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