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The political sentiment represented by the WSF celebrates diversity, and cultivates a substrate where movements can be incubated, and prosper. This paper questions a particular secular(ist) vocabulary, grammar, and culture of politics exhibited at the WSF in Mumbai. It asks whether the political space of the Forum, which is defined as open, democratic, and tolerant, must necessarily be a secular one, or whether a secularistic political affect closes potentialities by narrowing the possibilities for anti‐imperial critiques, thus excluding valid forms of dissent? The paper will argue that a secularistic culture of politics can be an impediment for an emerging and growing revolutionary phenomenon because of its exclusionary and limiting tendencies. Building on a critique of affective politics, it will be shown that the imperative of a politics of resistance free from religious sentiments will both fail to address the needs of vast majorities of the planet's inhabitants and continue to provide opportunities for more fundamental and violent alternatives to flourish. Drawing from the work of Connolly, Deleuze and Guattari, as well as Ramadan, this paper critiques the privileged space allotted to secularism, and invites discussion about how to provide scope for the possibility of a political ethic which does not alienate believers, instead creating the potential for new models of political pluralism.

The political sentiment represented by the WSF celebrates diversity, & cultivates a substrate where movements can be incubated, & prosper. This paper questions a particular secular(ist) vocabulary, grammar, & culture of politics exhibited at the WSF in Mumbai. It asks whether the political space of the Forum, which is defined as open, democratic, & tolerant, must necessarily be a secular one, or whether a secularistic political affect closes potentialities by narrowing the possibilities for anti-imperial critiques, thus excluding valid forms of dissent? The paper will argue that a secularistic culture of politics can be an impediment for an emerging & growing revolutionary phenomenon because of its exclusionary & limiting tendencies. Building on a critique of affective politics, it will be shown that the imperative of a politics of resistance free from religious sentiments will both fail to address the needs of vast majorities of the planet's inhabitants & continue to provide opportunities for more fundamental & violent alternatives to flourish. Drawing from the work of Connolly, Deleuze, & Guattari, as well as Ramadan, this paper critiques the privileged space allotted to secularism, & invites discussion about how to provide scope for the possibility of a political ethic that does not alienate believers, instead creating the potential for new models of political pluralism. 20 References. Adapted from the source document.

AbstractWhat does it mean for mourning and racial melancholia to inhabit (and exceed) the geography of Afghanistan, structured by serial wars and serial foreign occupations? As Afghans are subjected to immense forms of loss, what forms of melancholia take hold? This article builds on the critical scholarship on racial melancholia and mourning with a focus on the decades-long (and ongoing) US war and occupation of Afghanistan and considers how to think with loss that exceeds loss. Yet this is not a chronicling of the material and other losses that have transpired in Afghanistan, their quantifications, or thick (or even thin) descriptions of the serial deaths, sufferings, hardships, and forms of degradation over the past forty-five years. When summoned to evidence Afghan pain and Afghan injury, for whose recognition does one catalog this loss and to what end? In refusing to narrate loss with the requisite ethnographic and other authority, this article interrogates the demand for evidence of loss, and signals the decades of refusal to attend to Afghanistan as a place being brutalized. While refusing to narrate loss, the article demands sitting with the Afghans who are living and those who have left this world, introducing the Afghan corpse as witness to the violence of serial imperial war, and witness to the violence of Afghanistan as erasure.

Frontmatter -- Contents -- Introduction The Health Consequences of War -- Part I Afghanistan and Pakistan -- 1 Childbirth in the Context of Conflict in Afghanistan -- 2 Drone Strikes and Vaccination Campaigns How the War on Terror Helps Sustain Polio in Afghanistan and Pakistan -- 3 Remaining Undone Heroin in the Time of Serial War -- 4 Dignity under Extreme Duress The Moral and Emotional Landscape of Local Humanitarian Workers in the Afghan- Pakistan Border Areas -- Part II Iraq -- 5 War and the Public Health Disaster in Iraq -- 6 The Political Capital of War Wounds -- 7 Iraqis' Cancer Itineraries War, Medical Travel, and Therapeutic Geographies -- 8 War and Its Consequences for Cancer Trends and Services in Iraq -- Part III United States -- 9 Imagining Military Suicide -- 10 Afterwar Work for Life -- 11 "It's Not Okay" War's Toll on Health Brought Home to Communities and Environments -- Appendix The Body Count -- About the Editors -- About the Contributors -- Index