Pakistan, one of two states that emerged from the breakup of the British Indian Empire, had been created as the putative homeland for the Muslims of South Asia. From its very genesis, the precise social and political dimensions of the state have been contested. If it is the “homeland” of the Muslims of South Asia then what status should it accord to its religious minorities, as well as to sub-state nations? How should it accommodate the demands of linguistic, sectarian, and regional minorities? Beyond the shared Islamic faith, what other attributes could serve as the constituent elements of nation building? And even if Islam constituted the unifying basis of the state, what role would it play in the everyday life and practices of its citizenry? These are questions to which the founders of the Pakistani state had paid scant attention. Yet they came to the fore almost immediately in the wake of Independence and Partition. They have also dogged the existence of the country ever since, and they have been the subject of vigorous and violent contestation (Ahmed, 1997). Sixty years after its creation, Pakistan is no closer to addressing these vital concerns. Instead they pose a continuing challenge to national identity and integration. Specifically, Pakistan still faces important sub-state national movements in Baluchistan, in the North-West Frontier Province (NWFP), and Sindh.