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ID:
165933
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| Summary/Abstract |
This paper explores the role of metaphor in political discourses in Kashmir. Through a micro-study of one year—2016, which saw the eruption of a mass uprising—of what may be described as resistance literature, I demonstrate that the ‘paradise lost’ and ‘wound’ metaphors permeate Kashmiri political discourse. While the ‘paradise lost’ metaphor broadly entails a consensual interpretation, the ‘wound’ metaphor expresses Kashmiri political subjectivity in a distinctly emotional way, as this metaphor is embedded in affective cultural practices. The paper seeks to deepen the understanding of Kashmiri political narratives by examining to what effect metaphorical language operates within them, and how it allows Kashmiri youth a creative space for dissent in terms of evocatively expressing political grievances, countering statist narratives and affirming a sense of political community.
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| 2 |
ID:
114914
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| Publication |
2012.
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| Summary/Abstract |
The year 2011 was characterized by relative peace in the Kashmir Valley, especially when compared with the previous three years. A study undertaken on behalf of the Ministry of Home Affairs provides empirical indicators of the mood of the youth in six districts of the Valley. The study substantiates certain existing assessments based on environmental realities; however, it also raises other issues which come as a surprise to most. This article analyses five of these factors from a security perspective, based on the details that have emerged and other independent assessments. These are dovetailed to create a possible scenario which, along with the assessments, becomes the basis of policy recommendations. This is aimed at reinforcing previous successes and arresting disturbing trends in the state.
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| 3 |
ID:
112044
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| 4 |
ID:
137879
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| Summary/Abstract |
The contradiction inherent in this statement is reflective of the society, where young people with the promise of a life ahead are willing to die an ignominious death in street protests but not express his or her opinion freely and be counted. Just as in the streets, in private conversations people want to go along with the mob, reluctant to take a position. Or maybe they are scared to even feel something which doesn’t have the consent of the mob. So how does one explain this? You are not scared of death, but you are scared of expressing yourself or saying no to the mob?
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