It traditional pledge to strive for the

offers readings of Between Clay and Dust from the point of view of neoliberalism,
particularly emphasize on epistemological components. It clarifies how as a
zeitgeist of our circumstances, neoliberalism controls, overwhelms and
trespasses individual areas, supports the well-to-do class and requires an
epistemology that represents connections inside a human culture. This paper
contends that social organizations are significant, as per the neoliberal epistemology,
as long as they have their fiscal or exchange value. In the period of emergence
of neoliberal free enterprise, the epistemic comprehension of what is basic is
critically associated with fiscal augumentation.


Ali Farooqi’s novel Between Clay and Dust (2012), with its setting of post
partitioning of sub continent, records the human situation in the wake of
neoliberal infringement in post-partitioning of sub continet. It additionally
considers the terrible fall of historic and social cognizance in the wake of
neoliberal surge. Nonetheless, this paper overlooks the novel from the
viewpoint of neoliberalism and tries to recognize its effect on characters
exhibited in the novel.

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Clay and Dust is a novel that spins around two characters and two spots: Ustad
Ramzi and his akhara; Gohar Jan and her Kotha. Both these artists survive in a
pre-neoliberal epistemology. They are offspring of their customs and values.
The novel is a contemplative story of the winding down centrality of their individual
foundations. It tosses light on the way social legacy, akhara and kotha, are
stripped of their social centrality and are just as profitable as the land they
are situated on. The kotha is at long last sold and Ustad Ramzi stands destroy
in the akhara’s burial ground joined to Kotha as the tension on him to retail
his territory to infringing manufacturers who have the municipal office close

Ramzi won the title of Ustad-e-Zaman not for any money related picks up but
rather to fulfil the highly esteemed dream of his tribe elders. Farooqi says

“He was one of those men who do not accept the futility and emptiness of
life,but who try continuously to give it meaning_a reflection of their own
life’s purpose….Ustad Ramzi had fulfilled the coveted dreams of his clan
elders”(p .12).

The akhara was a sacred place for him, where a man reached his essence. He had
made the pahalwan’s customary vow to make progress toward the flawlessness of
his body and soul until the point when he came back to earth upon his death. As
the writers has said

The akhara was a
hallowed place for him, where a man made of clay came in contact with his
essence. He had made the ?pahalwan’s traditional pledge to strive for the
perfection of his body and soul until he returned to earth upon his death. The
Akhara, which his patriarchs had tended with their labour ans sweat, was still
his mainstay of life (p.13).
His association with his akhara isn’t
arranged financially. For him, the respect accompanies the title that his
family has won which matters. As he battles to hold his title in the wake of
his physical diseases and expanding stresses of akhara’s progression, he starts
to hear the strides of the moving toward monster of neoliberalism, in the state
of administrative pressures to offer his property after city strategies are
utilized to guarantee that he abandons akhara’s properties for corporate

The legislature is divided and is never again overseer of the old legacy which
the akhara speaks to. Inside the spatial limits of the Inner City a couple of
structures, for example, the akhara (Place to practice and wrestle) and kotha
speak to old social spaces. These spaces are named as forgotten locales. The
subtitle, Inner City, of the novel’s first section attracts consideration regarding
(the leftovers of the last of a couple of enclaves that have continue to exist,
yet now have been left without anyone else and overlooked. In the novel its
“Unconcerned and out of step with the currents of time,  even after the recent changeful decade, these
enclaves and those who inhabited them had continued to exist by excercising
some power to resist change, or perhaps because no one found it worthwhile to
remove them…the mist of oblivion would hang them forever (p.10-11).

In respect to this percept, the burial ground arranged nearby the akhara and
the kotha is additionally similar to a relic of the past. The private graveyard
implies a space where Ustad Ramzi’s predecessors and different pahalwans (wrestlers)
lay covered. They shoe the existence of those vital figures of the past that
for quite a long time had upheld the tenets? of workmanship and culture. The
caricature of pahalwan in the cemetery of Akhara has become the sign of the
dying wrestling’s arts and it has been obvious to Ustad Ramzi.

“The caricature of the pahalwan as a dying beast and the implied suggestion
that in the eyes and minds of people the pahalwan’s art and his world were
doomed, were not lost on Ustad Ramzi (p.15).

  The incapacitated states of the old
social designs in the novel demonstrate that the defenders of the neoliberal
free enterprise don’t regard it as mandatory to save the social locales as the
country’s chronicled landmarks.

urbanization of the cityscape renders a large number of the social epistemes
pointless. The method of reasoning grounded in the episteme behind its deletion
is seen that the state developers need to supplant the old social engineering
locales with new ad structures. No measures are taken to withhold this procedure.
Such measures underline a neoliberal administration which changes the states’
arrangements at whatever point it is wanted. The change of these overlooked and
out of commission destinations will be substituted into spaces that could
produce cash and safe watch the financial quest for the state’s famous
entrepreneurs. Attributable to poor sewage and overwhelming downpours the state
of these spots has exacerbated. Farooqi clarifies that the burial ground has
been inundate(d) with sewage and earth . To stay away from encourage misfortune
Ustad Ramzi embarks to visit the Municipal Director. The motivation behind his
visit is to look for his assistance to free the burial ground of the sewage
water. Curiously, the Municipal Director knows that ?whenever it is required it
is the state’s obligation to give help to keep up and reestablish these
locales. Notwithstanding, he illuminates Ustad Ramzi that because of the
extension of commercialization, the region of akhara and the cemetry has been
currently ?taxed as a business property. It has in reality been the developers
who schemed to occupy the sewer water to Ustad Ramzi’s fenced in area . The
Municipal Officer guarantees that no help could be given because of
requirements in ?the assets. He tries to convince Ustad Ramzi to ?move the
memorial park and the akhara somewhere else knowing very well indeed about the
offer Ramzi got from the manufacturers to pitch his property to the developers
and respect the new development design.