Drawing on history, anthropology, literature, law, art, film, and performance studies, the contributors to Pakistan Desires invite reflection on what meanings adhere to queerness in Pakistan. They illustrate how amid conditions of straightness, desire can serve as a mode of queer future-making. Among other topics, the contributors analyze gender transgressive performances in Pakistani film, piety in the transgender rights movement, the use of Grindr among men, the exploration of homoerotic subject matter in contemporary Pakistani artist Anwar Saeed's work, and the story of a sixteenth-century Sufi saint who fell in love with a Brahmin boy. From Kashmir to the 1947 Partition to the resonances of South Asian gay subjectivity in the diaspora, the contributors attend to narrative and epistemological possibilities for queer lives and loves. By embracing forms of desire elsewhere, ones that cannot correlate to or often fall outside dominant Western theorizations of queerness, this volume gathers other ways of being queer in the world.

Contributors. Ahmed Afzal, Asad Alvi, Anjali Arondekar, Vanja Hamzić, Omar Kasmani, Pasha M. Khan, Gwendolyn S. Kirk, Syeda Momina Masood, Nida Mehboob, Claire Pamment, Geeta Patel, Nael Quraishi, Abdullah Qureshi, Shayan Rajani, Jeffrey A. Redding, Gayatri Reddy, Syma Tariq

In Queer Companions Omar Kasmani theorizes saintly intimacy and the construction of queer social relations at Pakistan’s most important site of Sufi pilgrimage. Conjoining queer theory and the anthropology of Islam, Kasmani outlines the felt and enfleshed ways in which saintly affections bind individuals, society, and the state in Pakistan through a public architecture of intimacy. Islamic saints become lovers and queer companions just as a religious universe is made valuable to critical and queer forms of thinking. Focusing on the lives of ascetics known as fakirs in Pakistan, Kasmani shows how the affective bonds with the place’s patron saint, a thirteenth-century antinomian mystic, foster unstraight modes of living in the present. In a national context where religious shrines are entangled in the state’s infrastructures of governance, coming close to saints further entails a drawing near to more-than-official histories and public forms of affect. Through various fakir life stories, Kasmani contends that this intimacy offers a form of queer world making with saints.