1. Saadat Hasan Manto, Mottled Dawn: Fifty Sketches and Stories of Partition (New Delhi: Penguin Books, 1997), p. 10.
2. See Ayesha Jalal, The Sole Spokesman (Cambridge, England: Cambridge University Press, 1994), p. 1, and more recently Gyanendra Pandey, Remembering Partition (Cambridge, England: Cambridge University Press, 2001), p. 15.
3. George Marcus, “Ethnography in/of the World System: The Emergence of Multi-sited Ethnography,” Annual Review of Anthropology, no. 25 (1995): 95.
4. E. Valentine Daniel, Charred Lullabies (Princeton: Princeton University Press, 1996), p. 150.
5. There are many histories of the making of religious community and communalism in modern South Asia. For instance, see Gyanendra Pandey, The Construction of Communalism in Colonial North India (Delhi: Oxford University Press, 1990); Sandria Freitag, Collective Action and Community (Berkeley: University of California Press, 1989); Barbara Metcalf, “Presidential Address: Too Little and Too Much: Reflections on Muslims in the History of India,” Journal of Asian Studies 54, no. 4 (November 1995); Mushirul Hasan, “The Myth of Unity: Colonial and National Narratives,” in Contesting the Nation, ed. David Ludden (Philadelphia: University of Pennsylvania Press, 1996), pp. 185–209.
6. Choudhary Rehmat Ali coined the word Pakistan as an acronym for Punjab, Afghanistan, Kashmir, Sind, and Baluchistan, and it literally means the land of the pure. I draw here upon Ayesha Jalal’s discussion, “Muslim Schemes of the Late 1930s Reconsidered,” in Self and Sovereignty (London: Routledge, 2000), pp. 388–422. She gives an important account of the extraordinary map-making exercises of this time which I have called “fabulous” in the sense Sumathi Ramaswamy uses it to recover place-making that is not false but “unavailable outside the imagination.” See Lost Land of Lemuria (Berkeley: University of California Press, 2004), p. 6. My metaphoric use of maps is self-conscious, for, as Ramaswamy has argued, it is a modern form of knowledge that, like the census, has had an important role in shaping the political imagination of nation. The phrase “moth-eaten Pakistan” is attributed to Mohammad Ali Jinnah, as he accepted a division of the provinces of Punjab and Bengal as part of the Partition plan.
7. Since 1947, countless contentious studies have examined the question of why Partition happened. This book is part of a broad historiographical shift in which attention has now turned to examining what happened at Partition. For a review of the earlier historiography, see Asim Roy, “The High Politics of India’s Partition: The Revisionist Perspective,” in India’s Partition: Process, Strategy and Mobilization, ed. M. Hasan (Delhi: Oxford University Press, 1993); D. A. Low, “Digging Deeper: North India in the 1940s,” in Freedom, Trauma, Continuities: Northern India and Independence, ed. D. A. Low and Howard Brasted (Walnut Creek, Calif.: AltaMira, 1998), pp. 1–14.
8. David Gilmartin, “Partition, Pakistan, and South Asian History: In Search of a Narrative,” Journal of Asian Studies 57, no. 4 (November 1998): 1081–83.
9. Partha Chatterjee, Nationalist Thought and the Colonial World: A Derivative Discourse (Minneapolis: University of Minnesota Press, 1993), p. 131.
10. Pandey, Remembering Partition, p. 1.
11. Michel-Rolph Trouillot, Silencing the Past: Power and the Production of History (Boston: Beacon Press, 1995), p. 110.
12. Maulana Abul Kalam Azad, India Wins Freedom (Delhi: Orient Longman, 1988), p. 216.
13. Sardar Patel to Parmanand Trehan, July 16, 1947, in Durga Das, Sardar Patel’s Correspondence 1945–50 (Ahmedabad: Navajivan Publishing House, 1973), p. 289. Quoted in Pandey, Remembering Partition, p. 626.
14. CAP, March 6, 1948.
15. Mushirul Hasan, Legacy of a Divided Nation: India’s Muslims Since Independence (Delhi: Oxford University Press, 1997), p. 173 and n.; Census of Pakistan, 1951, p. 84.
16. Tai Yong Tan and Gyanesh Kudaisya, Aftermath of Partition in South Asia (London: Routledge, 2000), p. 197. See also Dr. Salahuddin, Dilliwallae (Delhi: Urdu Academy, 1986); R. E. Frykenberg, ed., Delhi Through the Ages: Essays in Urban History, Culture, and Society (Delhi: Oxford University Press, 1986).
17. Sayid Ahmad Khan (1817–1898) wrote Asar-us-Sanadid and Silsilat ul-Mulk about Delhi’s architecture, leading families, and rulers. Asar-us-Sanadid was written a decade before the Revolt of 1857, but was republished in different versions several times in the ensuing decades. See also A. H. Hali’s Hayat-i-Javed: A Biography of Sir Sayyid, trans. David Mathews (Delhi: Rupa & Co.,1994).
18. The Jamiat-e-Ulema-e-Hind, Anjuman-e-Taraqi-e-Urdu, Jamia Millia Islamia, the Muslim League Dawn newspaper, the Jang, and Anjam are some of the institutions that were located in Delhi.
19. V. N. Datta, “Punjabi Refugees and the Urban Development of Greater Delhi,” Delhi Through the Ages; Veronique Dupont, “Spatial and Demographic Growth of Delhi since 1947 and the Main Migration Flows,” in Delhi: Urban Space and Human Destinies, ed. Veronique Dupont, Emma Tarlo, and Denis Vidal (Delhi: Manohar, 2000), p. 229.
20. See Ajmal Kamal, ed., Karachi ki Kahani, 2 vols. (Karachi: Aaj Magazine, 1996); Hamida Khuhro and Anwer Mooraj, eds., Karachi: Megacity of Our Times (Karachi: Oxford University Press, 1997).
21. Census of Pakistan 1951, vol. 1, GOP, p. 83.
22. Tan and Kudaisya, “Capital Landscapes: The Imprint of Partition on South Asia’s Capital Cities,” in Aftermath of Partition, pp. 163–203; Ian Talbot, Divided Cities: Lahore, Amritsar and the Partition of India (Karachi: Oxford University Press, 2006).
23. On the postcolonial state, see in particular Partha Chatterjee, “The National State,” Nation and Its Fragments: Colonial and Postcolonial Histories (Princeton: Princeton University Press, 1994), ...