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.
(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”.
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.