On Manic Poems: Listening for the Sense of “Azadi” in Divine Calamity

Ayesha Sitara was a patient in a military-psychiatry hospital in Azad Kashmir when we met. Her doctors considered her poetry – its uncontrollability – her primary manic symptom. Though Ayesha agreed with the doctors, poetry to her was “aafat” (divine calamity), and other times “josh” (passion). Her...

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Bibliographic Details
Main Author: Komal, Zunaira (Author)
Format: Electronic Article
Language:English
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Published: Routledge, Taylor and Francis Group 2022
In: Political theology
Year: 2022, Volume: 23, Issue: 6, Pages: 543-559
Standardized Subjects / Keyword chains:B Kashmir / Kashmir conflict / Islam / Poetry
RelBib Classification:AD Sociology of religion; religious policy
AG Religious life; material religion
BJ Islam
KBM Asia
Further subjects:B Azadi
B Islam
B Calamity
B Psychoanalysis
B Kashmir
B Poetry
B Revolution
Online Access: Volltext (lizenzpflichtig)

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520 |a Ayesha Sitara was a patient in a military-psychiatry hospital in Azad Kashmir when we met. Her doctors considered her poetry – its uncontrollability – her primary manic symptom. Though Ayesha agreed with the doctors, poetry to her was “aafat” (divine calamity), and other times “josh” (passion). Her poetry, preoccupied with the Indian occupation of Kashmir, emphasizes Islamic militant struggle for Azadi (liberation). Here, I attempt to follow the “sense” of Ayesha’s Islamopoetics, leaving to many forking paths, but not to all (Borges, Lacan). Ayesha’s poetics signal a meaning-to-come for Azadi. And yet, she insists on certain articulations of freedom. I ask, how might a listening take shape in response to this poetry? Indeed, through the work of josh and aafat, without resolving one into the other, Ayesha provides a guiding frame for staying with the undecidability of her suffering. What is signaled in this restless orbiting between divine calamity and revolutionary passion? 
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