e-flux Architecture Positions 03/22 Refugee camp at Humayun’s Tomb, Delhi, September 1947. Photo courtesy of the Nehru Memorial Museum and Library and Google Arts and Culture. Decolonization needs to be restituted from rote historical narratives and static exhibitions and instead brought to the sites of ongoing struggle. As Shaheen Bagh, a predominantly Muslim neighborhood in Delhi, became ground zero for a groundswell of protests in early 2020 against laws dividing the Indian citizenry (yet again) on the basis of religion, the violence of partitions erupted once more.15 The forty-foot structure of a people’s refusal to submit to this violence—an iron and mesh map of delineated, post-Independence India—alerts us to a landscape of coalescing histories that are simultaneously inflected by architectures of protest, ruptures of nation-states, and the hyperproduction of borders. in Karnataka’s Bylakuppe enclave; Bangladesh in settlements of stacked concrete pipe sections in Calcutta’s Salt Lake; or the Tamil Eelam in the Sri Lankan jungles. Their logic, that of “partition,” is one of apartheid, which gives architectural form to the present. Yet if the dissenters in Shaheen Bagh are right, then the subcontinent has inscribed not only lines of control but practices for their contestation and traversal. It is upon this legacy of partitions that an architectural futurity continues to hinge. During the years that a modernist architectural sensibility crystallized around the world, camps in South Asia were shaping imagined and actualized nations: incubating Tibet 06