NOTES TO PAGES 144-148 213
flash of its passage, perhaps also its entire trajectory, even its origin." Just as
Foucault reads transgression as a "flash of lightening," I read the account of
the daughters as an act that illuminates the morally bankrupt center via an
immoral action and that also illuminates the morality of that just action.
See Michel Foucault, "Preface to Transgression," Language, Counter-Memory,
Practice: Selected Essays and Interviews, trans. Donald F. Bouchard and
Sherry Simon. (Ithaca, NY: Cornell University Press, 1977), p. 35. My thanks
to Durba Mitra for this reference and this line of thought.
- For a full explication, see Peter Jackson, "Sultan Radiyya hint Iltutmish,"
in Women in the Medieval Islamic World: Power, Patronage, and Piety,
ed. Gavin Hambly (New York: St..Martin's Press, 1998), pp. 181-197; and
Alyssa Gabbay, "In Reality a Man: Sult,m Iltutmish, His Daughter, Raziya,
and Gender Ambiguity in Thirteenth Century Northern India," Journal of
Persianate Studies 4 (20n), pp. 45-63.
- 'Ain al-Malak Abdullah Mahru, Inshii-i Miihrii. (Lahore: Intisharat-i
Ta];iqiqat-i Pakistan, 1965), p. 233.
- Ibid.
33. Thomas Hood, The Daughters of King Daher: A Story of the Mohammedan
Invasion of Scinde, and Other Poems (London: Saunders, Otley, and Co.,
1861), p. 50.
- Ayaz's poem came at the height of anti-Pakistan Sindhi nationalism in the
late 1970s and early 198os-the aftermath of the 1971 massacre in East Pak-
istan by the military regime in West Pakistan. This was the reaction of most
minority driven political consciousness under Pakistan's totalitarian mili-
tary state after the creation of Bangladesh. Counter-nationalist claims began
immediately in Baluchistan and Sind, leading to civil and military crack-
downs in 1974-1976 and 1980-1982. Even in Uch a Serai'ki national claim
emerged in the mid-198os, and it continues to this day. I have made some
changes to the translation. Compare with Fahmida Riaz, Pakistan: Litera-
ture and Society (New Delhi: Patriot Publishers, 1986), p. 19.
- In juxtaposing spatially and temporally separated episodes in certain histori-
cally disjunctive moments, I draw upon the work of Reinhart Koselleck,
who read nonsimultaneous pasts simultaneously. This was his notion of
Gleichzeitigkeit des Ungleichzeitigen. See Reinhart Koselleck, Futures Past:
On the Semantics of Historical Time (New York: Columbia University Press,
2004), p. 95; and Reinhart Koselleck, "Einleitung," in Zeitschichten. Studien
zur Historik [Frankfurt am Main: Suhrkamp Verlag, 2000), pp. 9-16.
36. See Imtiaz Ali Taj, Aniirkali (Lahore: Ferozesons Publishers, 1962), p. 3.
37. Syed Muhammad Latif, Lahore: Its History, Architectural Remains, and An-
tiquities (Lahore: New Imperial Press, 1892), p. 186.
38. Shireen Moosavi provides a good overview of the legend and the possibility
of who A~arkali may have been. "In 1596, Prince Salim is reported to have
fallen violently in love with the daughter of Zain Khan Koka, the foster
brother of Akbar and a high noble. For some reason, Akbar did not approve
of the match and a rift occurred between the father and the son. Salim's in-
fatuation was, however, so intense that Akbar yielded to the persuasion of
his mother Hamida Bano, and the wedding took place in her apartments on
