I had spent many nights with the moon in its loneliness. I had lent it my ear to hear its tale of woe. Sometimes when it had cried to its heart’s content, it stared back at me with enquiring eyes, urging me to share with its lonely heart some stories of my misery.

The Pakistan Tehreek-i-Insaaf in the country's Punjab province has enacted a law that would see textbooks that are apparently 'anti-Islam' and 'anti-Pakistan'.

History at the hands of the colonialists was a powerful tool through which ‘historical injustices’ were highlighted and then ‘avenged’.

Though the debate here is about two rulers, the actual conversation that needs to happen is between the Singh government and the federal state.

The current ‘confrontation’ between the mosques and the government is a product of the state’s encounters with religion.

My experience at various Sufi shrines in Pakistan raised some difficult questions.

Even 'Hindu' or 'Sikh' heritage is a part of Pakistan's own.

Every time relations with India have soured, the loyalty of Pakistani Hindus and Sikhs was questioned – incidents of violence against them were reported during the wars of 1965 and 1971.

The post-colonial states of Pakistan and India are starting to challenge the internalised narrative, of oppressive Sikhs or bigoted Muslim rulers, propped up by the colonial state to justify its colonisation.

The Pakistani state has shown its willingness to share its most important metaphor, Lahore, with other religious communities.