Abstract part of accumulation task not to


Capitalism has always sought to structure and shape the
society in a manner which is beneficial in maximizing its profit. Whether to
maximize the profit or produce goods and services for the public, central idea is
always the accumulation of wealth by production of spaces. Under capitalism after
the resurgence of the idea of neo-liberalism Muslims in Delhi are being
rediscovered as human staff that are part of accumulation task not to support
the Muslims population but consider in a manner that can help in the
accumulation process. The Muslims are thankful for the employment opportunities
that exploit their aptitudes, time, work and resources and other assumed
integrative favorable circumstances that this relationship carries with it.
These neighborhoods in Delhi are incorporated in the city economy, and even
worldwide economy, yet just so far as the adjust of collection of capital is
tipped in support of spaces somewhere else.

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(Saunders, 1981) investigates the topic of uniqueness of
concentrate certain highlights, issues and inquiries as specific to the just “urban”
and reports that it is easy to appreciate that inquiries of control, belief
system, mistreatment, estrangement are not specific just to urban communities. Saunders
examines the works of Karl Marx, Max Weber and Emile Durkheim to point out that
even though cities are not the central focal point of their analysis, all three
of them consider “the city as a historically important object of analysis in
the context of transition from feudalism to capitalism”.

(David, 1978)
work in this context firmly built-up that creation and association of spaces is
primarily there to facilitate the accumulation of wealth by the capitalist.
Lefebvre is prodigious in making an important suggestion contained in his book,
The Production of Spaces (1991), that capitalist
that can use the wealth accumulated as a tool for reconstructing and set free
the social world from oppression and starvation. Lefebvre help us in
understanding the concept of Marxist “Spatial Decoding” that facilitates how
the cities work and develop under capitalism. He adds that space is not just a continuous
area that is available but a tool that needs to be conquered and integrated for
maintenance of capitalism (Merrifield, 2002). For Lefebvre in a
city capitalist use space just as an asset for accumulation purposes but he
also highlights that within this city market places of play and leisure are also
created by the capitalist that are produced mainly for ideological purposes (Lefebvre,

This paper examines the work of Ghajala Jamil (assistant professor
in Centre for the Study of Law and Governance), ‘The Capitalist Logic of Spatial Segregation: A Study
of Muslims in Delhi’ in Economic and Political Weekly. January 18, 2014. Vol
XLIX. No 3. In this article she has discussed the condition of specific Muslim neighborhood
where belonging to the same religion and community how the peoples get segregate
themselves from others once they acquire wealth and power that is “capitalist logic
of spatial segregation”. She considers the Muslim neighborhood under the framework
of Lefebvre’s “representational spaces” that are inspired with structured
social meaning as the space for inhabitants and users. His case focuses on the
two big clusters of Muslim population, namely Seelampur and Jamia Nagar.

On the eastern side of stream Yamuna, famously called trans- Yamuna
in Delhi is a belt of restrictive or dominatingly Muslim settlements starting
from Seelampur and stretching out to Loni Outskirt including New Seelampur,
Gautampuri, Jaffrabad, New Jaffrabad, Welcome, and so on. Seelampur and Welcome
are first two regions in this belt. The direction of these regions started as
resettlement settlements. At the starting of this belt are jhuggi (shanty) squatters
and slum resettlement colonies with largely lower caste Muslim population. Small
manufacturers live in Jaffrabad and Chauhan Bangar with skilled and unskilled
labour employed by them. New Jaffrabad is an adjacent locality but it is different
from the rest. It has upper middle-class people mainly manufacturers and professionals
who managed to live separately in a gated society.

Seelampur a place where you can find many things varies from
needle to the parts of an air plane also called by a name mini Pakistan because
of some illegal activities present in that area that all happens under the
patronage of police. Not all the peoples are bad in this area but even they try
to leave this and live some where else they can’t live because of the mentality
of the peoples. There is a word that is connected with the names of the Muslim
and that is ‘pollute’. I try to find out whether this description about Muslim
is true or not, I asked one of my colleague who belongs to Azamgarh(Uttar Pradesh)
and he said that it is veracious only where low income families live mainly working
in butcher and barber shops. The type of work they are doing it becomes very difficult
to maintain good environment in that area. The Hindu wants to maintain a
tip-top and healthy environment in their neighborhoods they refuse the Muslims to
live in that area. Even if they try to live, they live in fear because if in a
case any riots happen they know that they will get killed like in the case of Gulbarg
society in Ahmedabad.

Why the Muslims segregate themselves from others? The reason
can be many but the major reason is that these segregated places develop due to
impotence of the Muslim people, they feel themselves safe in this segregated


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