Much of the scholarship on Bangladesh’s founding places it within a narrative of repetition. It either repeats the partitions of 1905 or 1947 or the creation of India and Pakistan as postcolonial states. This paper argues instead for the novelty of Bangladesh’s creation against the postcolonial state, suggesting that it opened up a new history at the global level in which decolonisation was replaced by civil war as the founding narrative for new states.

Legal and political considerations make flouting the Indus Water Treaty easier said than done.

The 1947 Partition of India has recently re-emerged as a thematic concern of many South Asian films about nationalism in popular and parallel cinema. These films invoke the 1947 Partition in both productive and troubling ways: they connect it to the contemplation of the role of religion in the contemporary nation-state, and of the impact of religious ethnicity, terrorism and gender on the experience of citizenship in both India and Pakistan.

This article will address the themes of partition, gender and trauma within two independent films from Pakistan, Sabiha Sumar's Khamosh Pani (2003) and Mehreen Jabbar's Ramchand Pakistani (2008). The article will consider how the events of 1947 – partition of India and creation of Pakistan – recur within the films as disruptive trauma. The article will consider what an engagement with the characteristics of trauma such as involuntary recall and disruption can bring to my readings of the films.

Ever since the Partition, novelists on either side of the India–Pakistan border have used fictional space imaginatively to formulate discourses on a humanistically-centred, multiplistically-defined Other identity, which writes itself into existence through the prism of the novelists’ contextual present. In this article, I will focus on three partition narratives: Salman Rushdie's Midnight's children (1980), Bapsi Sidhwa's Ice candy man (1988) and Amitav Ghosh's The shadow lines (1988).

"Partition history and the fiction related to it have been the focus of many studies in the past two decades. The reasons are manifold: the need to go back to one's roots, the growing interest of India and Pakistan in each other's cultures, finding parallels, drawing upon common issues and a constant endeavor to reconcile with the past which includes understanding 'history' and its relation with Nation.

Of course nationalism is a good – yet it has also created zones of dangers for ethnic minorities, for people who it is held do not belong, and for the vulnerable.