En savoir plus
This book analyses the ways in which anti-state/counter publics have emerged across mediated and physical spaces to respond to the state-led narrative on Pakistani identity. It aims to locate the rise of the counter public spheres/anti-establishment discourses across different spaces: Twitter, YouTube, and local coffee houses. These spaces (on their own and together) enable unprecedented affordances that push the boundaries of traditionally immutable subjects, such as the use of blasphemy as a political tool, nationalism, and national identity in Muslim contexts. As such, these counter public spheres have allowed spaces for episodic deliberation on national identity and religion, and how both shape the individual and collective identity of the Pakistani nation.
Table des matières
Chapter 1: Introduction.- Chapter 2: Patriotism and Islam on social media: how Pakistani publics revisit their allegiance to the state.- Chapter 3: Women March 2020: how shades of Muslim feminisms unfolded between social media and the streets.- Chapter 4: Contemporary feminist activism in Pakistan: the online/ offline continuum.- Chapter 5: Coke Studio Pakistan: Negotiating national identity across the citizenship spectrum while listening to music.- Chapter 6: Under Surveillance: How Podcasting on YouTube Redefines the Media Landscape of Pakistan.- Chapter 7: Locating counter publics in community spaces and cafes.-
A propos de l'auteur
Munira Cheema is Lecturer in Culture, Media and Creative Industries in the School of Culture, Media and Creative Industries at the King’s College London. Her research interests are at the intersection of cultural studies, politics and media.
Résumé
This book analyses the ways in which anti-state/counter publics have emerged across mediated and physical spaces to respond to the state-led narrative on Pakistani identity. It aims to locate the rise of the counter public spheres/anti-establishment discourses across different spaces: Twitter, YouTube, and local coffee houses. These spaces (on their own and together) enable unprecedented affordances that push the boundaries of traditionally immutable subjects, such as the use of blasphemy as a political tool, nationalism, and national identity in Muslim contexts. As such, these counter public spheres have allowed spaces for episodic deliberation on national identity and religion, and how both shape the individual and collective identity of the Pakistani nation.
