This book highlights the role of emotions in the contentious politics of modern South Asia. It brings new methodological, theoretical and empirical insights to the mutual constitution of emotions and mobilisations in India, Pakistan and Bangladesh. As such, it addresses three distinct but related questions: what do emotions do to mobilisations? What do mobilisations do to emotions? Further, what does studying emotions in mobilisations reveal about the political culture of protest in South Asia? The chapters in this volume emphasise that emotions are significant in politics because they have the power to mobilise. They explore a variety of emotions including anger, resentment, humiliation, hurt, despair, and nostalgia, and also enchantment, humour, pleasure, hope and enthusiasm. The interdisciplinary research presented here shows that integrating emotions improves our understanding of South Asian politics while, conversely, focusing on South Asia helps retool current thinking on the emotional dynamics of political mobilisations. The book offers contextual analyses of how emotions are publicly represented, expressed and felt, thus shedding light on the complex nature of protests, power relations, identity politics, and the political culture of South Asia. This cutting-edge research volume intersects South Asian studies, emotion studies and social movement studies, and will greatly interest scholars and students of political science, anthropology, sociology, history and cultural studies, and the informed general reader interested in South Asian politics.

This book highlights the role of emotions in the contentious politics of modern South Asia. It brings new methodological, theoretical and empirical insights to the mutual constitution of emotions and mobilisations in India, Pakistan and Bangladesh. As such, it addresses three distinct but related questions: what do emotions do to mobilisations? What do mobilisations do to emotions? Further, what does studying emotions in mobilisations reveal about the political culture of protest in South Asia? The chapters in this volume emphasise that emotions are significant in politics because they have the power to mobilise. They explore a variety of emotions including anger, resentment, humiliation, hurt, despair, and nostalgia, and also enchantment, humour, pleasure, hope and enthusiasm. The interdisciplinary research presented here shows that integrating emotions improves our understanding of South Asian politics while, conversely, focusing on South Asia helps retool current thinking on the emotional dynamics of political mobilisations. The book offers contextual analyses of how emotions are publicly represented, expressed and felt, thus shedding light on the complex nature of protests, power relations, identity politics, and the political culture of South Asia. This cutting-edge research volume intersects South Asian studies, emotion studies and social movement studies, and will greatly interest scholars and students of political science, anthropology, sociology, history and cultural studies, and the informed general reader interested in South Asian politics.

The debate surrounding Islamist violence remains locked in oppositional sterility. Are such attacks perpetrated by Islamists as a matter of belief or do they reflect socio-economic realities? Is the suicide bomber a pathological case, as the psychologist maintains, or a clever strategist, as those steeped in the geopolitical approach claim? This book aims to transcend both the culturalist or underdevelopment explanations by focusing on the highly variegated nature of the phenomenon. For example, suicide attacks are relatively common in Kashmir and Israel/Palestine but almost non-existent in Algeria and Yemen, both of which have experienced long-running campaigns by violent Islamist groups. However a more nuanced reading, based on a series of case studies, reveals a less obvious set of meanings for suicidal political violence. These bring us closer to the Islamists' political mindset: a quest for purity in the next world that replaces the justice here on earth of which the militant despairs; the distress caused by the degeneracy of a failing ethno-nationalist rebellion, which encourages a shift in the struggle to the timelessness of death; or the paradoxical desire to assert one's individuality when the wider group is powerless by carrying out an 'exemplary' act of war against an enemy that is increasingly imagined rather than real. These are among the complex motivations of suicide attacks that this book brings to light.