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Chapter 2 explains how the neoliberal logic of open borders (re)produces liminal identities in the Bangladesh–India borderlands where such neoliberal ideas confront and contend with national security and the nationalist desire for closed borders. The border participates in both fashioning a Bangladeshi Other to be strategically targeted as criminal, and its porosity helps maintain kinship ties and friendships across the border. The attention given to the border makes it clear that in contrast to the mainland, borderlands are fluid spaces with fluid identities with a more nuanced, even humane, sense of belonging and de facto citizenship. Using a qualitative approach, this chapter highlights the lived experiences of borderlanders near land ports and in the chhitmahal areas to show how people have to perform a variety of identities in order to access even the most basic necessities because of uneven neoliberal development. The changing nature of border trade and increased formalization amidst “enhancements” to support a militarized border creates a curious inversion of neoliberalism in the borderlands; although seemingly contradictory, the desire for open borders and mobility sits alongside the necessity of a closed border to gain from petty trade.
In recent years, Bengali Muslims in India have faced harassment and scapegoating as the trope of the illegal Bangladeshi has gained political currency. India's Bangladesh Problem explores the experience of Bengali Muslims on the Indian side of the India–Bangladesh border in the context of neoliberal policies, unequal bilateral relations, labor migration, contested citizenship, and increasingly xenophobic government rhetoric. Drawing on extensive research in the borderlands and hinterlands of both countries, Navine Murshid argues that ever-deepening neoliberal policies across the border have shaped how certain ethnic groups are valued and have reconfigured social hierarchies. She provides new insights into the strategic inclusion, exclusion, and invisibility that characterizes Bengali Muslims' lives, rendering them a group susceptible to manipulation by virtue of their ethnic kinship to the majority of Bangladeshis. In turn, Bengali Muslims simultaneously resist and utilize received neoliberal ideas to sustain their lives and livelihoods at a time when neoliberal development has largely bypassed them.
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