On December 8, 2011, newspapers in Zimbabwe – and Zimbabwe’s diasporas – reported that an unmarked tree in the middle of a busy street in the capital, Harare, had been accidentally knocked down by a city council van.
During the partition, however, as Amin’s story reveals, Aligarh became a site of suspicion; Muslims were targeted as potential traitors to the state, and Aligarh was especially vulnerable because many students had been active in calling for independent Muslim statehood.
It was some time before I could convince him to sit down with me for a formal interview about his experiences during the 1930s and 1940s in Aligarh. He was very skeptical of the methodology of my research, being as he is, a historian of medieval India and deeply invested in the investigation of documentary sources. Interviews, he reminded me, would only catch a person’s “bias,” and not “The Truth.”
The city upon the hill that Winthrop sought to create in New England is a different world from that of his alleged ideological heirs. For Winthrop, the stakes of getting the city right were high (and they continue to be). To build a lasting “city upon the hill” the Puritans needed to create a society held together by charity, mercy, and love.
Demnig’s project asks Germans to take an active role in the reconstruction of the Nazi past of their own cities and localities. Demnig sets stumbling stones in the pavement only on the invitation of local organizations or groups of citizens who have developed an interest in his project and who have researched the histories of the victims who are to be remembered with these stones.
Today, people who live in democratic societies take religious freedom for granted. In the sixteenth and seventeenth centuries, most Europeans found the idea of “freedom of conscience” deeply threatening. How could the fabric of society withstand competing religious ideas? What would convince people to live moral lives in the absence of a single, state-supported church?
My own family hails from Aligarh, a city about 90 miles southeast of New Delhi and, as Muslims, opted to move to Pakistan. I was aware of this as a child, but because I grew up outside Pakistan, it was not until I began my research and had enough comfort speaking Urdu that I persuaded some of my elderly relatives to tell me their stories of the time of independence and partition.
I remember when we were in our old house, it was a big house, which is a big house with a big courtyard inside and a big garden outside. It was a big area. And we used to all sleep inside in the courtyard with all the beds laid out and mosquito nets and everything and one table fan for all of us because we used to be in a row, all the beds laid out.
In the wake of Indira Gandhi’s assassination by her Sikh bodyguard, the citizens of Delhi unleashed a murderous campaign of violence on the Sikh community as a whole. Delhi-ites were horrified to discover both the inaction of the local authorities to provide safety and security for citizens, and the failure of the media to report the atrocities taking place.
In the last years of the twelfth-century, a monk named Engelhard, from the German monastery of Langheim, composed stories about miraculous events and visions he believed his fellow monks had experienced. This was not a decision made lightly: parchment was expensive, the process of writing laborious, and monastic authors needed permission from their superiors to write at all. But Engelhard (and his abbot) considered this project worthwhile.