In worlds of difference, how might certain unities be forged for liberation? This paper pursues this question from the vantage-point of the dialectical tension between Marxism and religion. While some scholars have noted parallels between the two, philosophers of critical realism have aimed to establish a deeper equivalence between Marxism and religion. This paper, however, considers how an equivalence may be forged by subaltern actors in the context of political struggles—how a religious Marxism might look as a theoretical and political practice. I do this by historically reconstructing the life of Sufi Sibghatullah Mazari, a locally influential communist from Pakistan who equated Sufism with Mao-inflected Marxism. Born into a poor farming family from South Punjab, he would go on to lead peasant movements against “feudal” landlords (jagirdars) during the 1970s and be recruited into the Mazdoor Kisan Party, the country’s historically largest communist party, which drew inspiration from Mao Tse-tung. Sibghatullah’s introduction to Maoist thought and practice, especially its emphasis on a vernacular-driven communist universalism, led him to comparatively reflect on circulating insurgent Sufisms and their own universalist possibilities. Maoism and Sufism’s shared universalist elements then allowed him to equate the two: an equivalence he centered on the concept of Truth (Haqiqat). Sibghatullah also expressed this “mystical Marxism” in his political practice, as he mentored revolutionary Sufi disciples, recruited Sufi-inflected mullahs into the communist party, built alternative insurgent mosques, and even challenged the tribal and patriarchal “honor” codes, practices that, in undermining landlordism’s hegemony over Islam, threatened its reproduction.
How can Marxism, a theory and practice that emerged from the European experience, speak to contexts outside that experience? Recent scholarship has returned to the moment of the 1960s and 1970s to examine how political movements in the global South that embraced Marxism grappled with this question, aiming to reformulate Marxist theories and categories of analysis for postcolonial realities. Whereas this scholarship focuses on the writings of intellectuals, in this article, the authors supplement prose with oral history and ethnography to also identify the theory immanent in practice. They show how the translation of Marxist theory for political practice in the peripheries instantiated what the authors call a worldly Marxism: that is, a Marxism that is constantly renewed as it exceeds its origins in Europe and attends to the specificities of settler-colonies, (post-)colonies and metropoles. Worldly Marxism thus entails theorizing in the conjuncture, that is, from a particular historical moment, and involves arranging multiple conceptual elements to clarify and understand the political task at hand. The authors illustrate how such worldly Marxism was produced in Pakistan by examining the Mazdoor Kisan Party (MKP), the country's historically largest communist party, as it engaged with agrarian transitions, religion, and gender.
In 2000, one of Pakistan’s largest social movements began: a tenant struggle for land rights on the country’s military farms. Though the military tried to subdue the movement, it eventually succeeded insofar as many tenants stopped paying rent. As a result, villagers experienced a generalized (albeit uneven) prosperity. Certain movement leaders, in particular, became especially wealthy, relocating from their mud houses to big bungalows, replacing their motorbikes with SUVs, and transitioning from tenant farming to lucrative businesses in nearby cities. They also started moving around with armed security, allying with urban elites, and entering Pakistan’s major political parties. Rumors also began spreading that some leaders were using violence or intimidation to accumulate this political-economic power. In the movement’s afterlife, ordinary villagers began to wonder: were their leaders still committed to militantly pursuing villagers’ collective interests? Or were they now using the movement for their own private, even criminal, ambitions?
Theory has occasionally shaped agrarian transformations. Utilitarian theory, for instance, influenced British colonial land revenue policies, while modernization theory spurred, via the Green Revolution, the development of capitalist farming across the global South. Yet scholarship, when it has probed the mediation of theory in agrarian change, has largely centred on the intellectual activities of Western figures. In this paper, I examine an under-appreciated theorizing actor: landlords in the global South. I explore landlords' concept-work in the former "Punjab Frontier," a region where Baloch chiefs collaborated with the British Raj to acquire localized magisterial powers, a paramilitary apparatus, and immense "landed estates" (jagirs). To overcome various crises, certain chiefs engaged with various imperial concepts-namely, property, race, progress, contract, and freedom-and re-arranged their estates. By showing how these elites creatively embraced these concepts to maintain a colonial-fortified hegemony, I also challenge those who overstate the emancipatory and decolonial possibilities of theory from the South.
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