Academic literature on the topic 'Secularism, secularity, India'
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Journal articles on the topic "Secularism, secularity, India"
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Bigelow, Anna. "Lived Secularism: Studies in India and Turkey." Journal of the American Academy of Religion 87, no. 3 (July 25, 2019): 725–64. http://dx.doi.org/10.1093/jaarel/lfz035.
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AbstractPlaces of interreligious encounter provide opportunities to understand secularity as an experience, one that almost necessarily involves the religious other. As the meaning and operations of secularism and its entanglements with the state vary across cultural and legal systems, this is also a fruitful terrain for comparison, particularly regarding states in which the structures of governance are bound up with some form of political secularism. The case studies presented here explore formations of secularism in India and Turkey by paying attention to how the secular works in everyday life through interreligious relations at shared sacred sites. Personal understandings and experiences of multireligious coexistence oftentimes are articulated and performed through arenas of mundane interaction, giving shape and substance to otherwise abstract concepts of pluralism, secularism, and laicism. However, these ways of being secular exist within frames of intensifying religious nationalism in which the secular is being redefined by state actors and political networks to protect and promote the majority’s religious sensibilities. In this shifting landscape, secularism is reworked as a tool of the ruling parties in Turkey and India to further their religio-political agendas. Comparing cases of lived secularism in India and Turkey reveals a constellation of shifting meanings and sensibilities around sharing polities and places with religious others. Whether peacefully shared or contested, monumental or wayside, shared shrines expose the mundane ways in which the secular is a shifting signifier, sometimes evoking a political principle, sometimes an ethical ideal, and sometimes an oppressive, antireligious ideology. This article identifies what is at stake in these various formations and how each perspective on secularism comes with its own set of expectations and dispensations.
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Abramov, D. "The Crisis of Secularism in India." World Economy and International Relations 65, no. 4 (2021): 132–38. http://dx.doi.org/10.20542/0131-2227-2021-65-4-132-138.
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Received 11.01.2020. The article discusses the problem of the decline in the spirit of Indian secularism, both in connection with the significant loss of popularity of the INC party and the general crisis of liberal values in the world, examines the reasons for the complication of intercommunal dialogue and the reduction of public space for tolerance. The understanding of such key ideas as secularism, religious tolerance, multiculturalism, pluralism in political culture and society determines not only its prospects on its path to modernization, but also determines the fate of these societies. In addition to the ideological confrontation around the listed concepts within the Indian political system, the study examines the special role of educational institutions at all levels and the media in expanding the space of public dialogue and also outlines the difficulties faced by the country’s political institutions. Based on the examples of recent experience in resolving the Kashmir problem and the adoption of the Citizenship Law, an attempt is made to assess the mutual influence of the secular self-awareness of Indians and religious dynamics in a complex structured Indian society on political processes. The paper assesses the impact of the Hindutva ideology on reducing the degree of secularity in modern India and the role of the Sangh Parivar family (Hindu ethno-nationalist organizations) in the course of the country’s forced “saffronization” policy.
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Das Acevedo, Deepa. "Secularism in the Indian Context." Law & Social Inquiry 38, no. 01 (2013): 138–67. http://dx.doi.org/10.1111/j.1747-4469.2012.01304.x.
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Indian constitutional framers sought to tie their new state to ideas of modernity and liberalism by creating a government that would ensure citizens' rights while also creating the conditions for democratic citizenship. Balancing these two goals has been particularly challenging with regard to religion, as exemplified by the emergence of a peculiarly Indian understanding of secularism which requires the nonestablishment of religion but not the separation of religion and state. Supporters argue that this brand of secularism is best suited to the particular social and historical circumstances of independent India. This article suggests that the desire to separate religion and state is integral to any understanding of secularism and that, consequently, the Indian state neither is nor was meant to be secular. However, Indian secularists correctly identify the Indian state's distinctive approach to religion-state relations as appropriate to the Indian context and in keeping with India's constitutional goals.
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Taydas, Zeynep, Yasemin Akbaba, and Minion K. C. Morrison. "Did Secularism Fail? The Rise of Religion in Turkish Politics." Politics and Religion 5, no. 3 (December 2012): 528–54. http://dx.doi.org/10.1017/s1755048312000296.
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AbstractReligious movements have long been challenging the modernist and secularist ideas around the world. Within the last decade or so, pro-religious parties made significant electoral advances in various countries, including India, Sudan, Algeria, and the Palestinian territories. In this article, we focus on the rise of the pro-religious Justice and Development Party (Adalet ve Kalkınma Partisi- AKP) to power in the 2002 elections in Turkey. Using the Turkish experience with political Islam, we evaluate the explanatory value of Mark Juergensmeyer's rise of religious nationalism theory, with a special emphasis on the “failed secularism” argument. Our analysis indicates that the theoretical approach formulated by Juergensmeyer has a great deal of explanatory power; however, it does not provide a complete explanation for the success of the AKP. The rise of religion in Turkish politics is the result of a complex process over long years of encounter and confrontation between two frameworks of order, starting with the sudden imposition of secularism from above, when the republic was established. Hence, to understand the rise of religion in contemporary Turkish politics, an in-depth understanding of history, politics, and the sources of tension between secularists and Islamists is essential. The findings of this article have important implications for other countries, especially those that are experiencing a resurgence of religion in politics, and are struggling to integrate religious parties into a democratic system.
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Korf, Benedikt. "„Wir sind nie säkular gewesen“: Politische Theologie und die Geographien des Religiösen." Geographica Helvetica 73, no. 2 (May 7, 2018): 177–86. http://dx.doi.org/10.5194/gh-73-177-2018.
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Abstract. In these afterthoughts to a themed issue on the „Geographies of Post-Secularity“, I critically interrogate the analytical purchase of the terminology of post-secularism. I suggest that the concept of the post-secular is ill-suited to provide a vocabulary for multi-religious societies in the West as much as elsewhere. Instead, I suggest that the vocabulary of a descriptive political theology (Assmann) better helps us grasp the continuing negotiation of the dialectic relations between the secular and the religious. I illustrate this conceptual vocabulary for the study of religion and politics in the postcolonial world, first, in the political-normative debates on Indian secularism, and second, in the everyday struggles of religious actors in the violent politics of Sri Lanka's civil war, to then return to debates on (post-) secularity. I conclude that, indeed, we have never been secular – that the dialectic relations between the secular and the religious are bound to remain, and to become further complicated in increasingly multi-religious societies.
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Scott, J. Barton. "Only Connect: Three Reflections on the Sociality of Secularism." Cambridge Journal of Postcolonial Literary Inquiry 6, no. 1 (January 2019): 48–69. http://dx.doi.org/10.1017/pli.2018.29.
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The three reflections joined together in this essay develop a notion of “the sociality of secularism”—a phrase that gestures to how secularism structures the social field, becoming an intimate part of the practice of self for subjects who are always inextricably intertwined with others in a network of connectedness that is central to what it means to be worldly. The first reflection, by following the English wordpriestcraftto colonial India, delineates a mode of Enlightenment focused on persons not ideas. The second asks how the secularist division between the public and the private relegated religion to the feminized domestic sphere. The third argues that postcolonial ethics has, from its inception, presented the self as inherently social. A substantial conclusion unites these threads by asking how religio-political writing from colonial India can reframe contemporary debates about the place of the “free” subject in the global political order.
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Singh, Dr Surya Bhan. "Secularism in Indian Constitution." Indian Journal of Applied Research 3, no. 9 (October 1, 2011): 527–28. http://dx.doi.org/10.15373/2249555x/sept2013/160.
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MAJEED, JAVED. "THE CRISIS OF SECULARISM IN INDIA." Modern Intellectual History 7, no. 3 (September 30, 2010): 653–66. http://dx.doi.org/10.1017/s1479244310000284.
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In the early 1960s, Donald Smith's India as a Secular State questioned the credentials of the Indian state's secularism. Since then the issue of what constitutes secularism in India has loomed large in Indian political thought. Like a number of other key categories in political history, such as nationalism, the debate has centred on the question whether the Indian state's version of secularism is viable in its own right or not, and if it is viable, whether it extends the concept of secularism in new and innovative directions. The other possibility is to see this secularism as a “derivative discourse” (to adopt a phrase from Partha Chatterjee), confusedly echoing Western notions of secularism, with the caste and communal complexities of Indian society and the structuring role of religion in everyday life at odds with any coherent or recognisable notion of secularism.
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Redding, Jeffrey A. "A Secular Failure: Sectarianism and Communalism in Shayara Bano v. Union of India." Asian Journal of Law and Society 8, no. 1 (February 2021): 56–71. http://dx.doi.org/10.1017/als.2020.47.
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AbstractProponents of secularism often describe their support for this form of governance in terms of the protections it provides against the excesses, dangers, and coercions of religious governance. In reality, however, the differences between secular and religious systems of governance are often overstated, with secularism’s promises being in conversation with secularism’s failures. This article explores one recent and important instance of such secular failure, namely the high-profile Indian case of Shayara Bano v. Union of India deciding the legal legitimacy of “triple talaq,” a common Indian Muslim divorce practice. During the litigation of this case, a prominent Indian Muslim organization ended up engaging in sectarian modes of argumentation, whereby aspersions were cast on the Muslim bona fides of certain persons and communities. Further, in the course of deciding Shayara Bano, a religiously diverse set of Indian Supreme Court justices found themselves disagreeing along communal lines about either the necessity or ability of the secular state to “reform” Muslim family law. In all this, sectarian and communitarian divisions in India were heightened, and the social peace and religious freedom promised by secularism were severely undermined.
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Ohm, Britta. "The secularism of the state and the secularism of consumption: ‘Honesty’, ‘treason’ and the dynamics of religious visibility on television in India and Turkey." European Journal of Cultural Studies 14, no. 6 (December 2011): 664–84. http://dx.doi.org/10.1177/1367549411419979.
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This article questions the assumption that the increase in visibility of religion in mass-mediated content is indicative of greater impact of religion in the public and state sphere and of a process of de-secularization. It argues that expressions of Hinduism and Islam have become inseparable from secularist histories in the respective countries. The analysis emphasizes a necessary distinction between piety, public popular culture and political activism in the name of a national religious majority, and shows that in its appropriation and redefinition of secularism and employment of religious symbolism, Hindu nationalist mobilization and governance in India are related more closely to sacralization of secularism in historical Turkish nationalism than to the Islamic movement. In both countries, we can observe a retreat rather than a greater media presence of the pious and sacred in the face of neonationalism and commercialization, which in each case produces a democratically precarious public popular culture.
Dissertations / Theses on the topic "Secularism, secularity, India"
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Wegert, Ute. "Die Säkularismus-Debatte in Indien: Indigene Tradition oder hegemoniales Konzept?" Doctoral thesis, Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-184141.
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Säkularismus ist in Indien spätestens seit den Assembly Debates Ende der 1940er Jahre ein Schlüsselbegriff in öffentlichen Debatten und ein zentraler Wert der Verfassung und der nationalen Identität. Als Gegenkonzept zu Kommunalismus, insbesondere Hindunationalismus, und Gewalt wird Säkularismus in Indien vorrangig als Toleranz und equal respect for all religions konzipiert. Die akademische Debatte über Säkularismus erscheint in Indien ausgesprochen normativ, emotional und politisiert. In der von mir untersuchten Kontroverse, die um die Frage kreist, inwieweit es sich bei der Kategorie Säkularismus um ein hegemoniales, westliches Konzept oder eine indigene Tradition handele, stehen sich zwei Lager oder „Clans“ gegenüber. Während die postkolonialistischen Säkularismus-Kritiker T.N. Madan und Ashis Nandy diese in ihren Augen fremde, imperiale Kategorie ablehnen und Säkularismus in Indien als gescheitert betrachten, unternehmen die Säkularismus-Befürworter Rajeev Bhargava und Romila Thapar den Versuch, säkulare Wurzeln in der indischen Tradition zu rekonstruieren und Säkularismus damit in Indien anschlussfähig zu machen. Interessanterweise beziehen sich alle vier Wissenschaftler in ihren Texten auf die tolerante Religionspolitik des Maurya-Königs Ashoka (3. Jh. v. Chr.) und des Mogulherrschers Akbar (16. Jh. n. Christus). Während Bhargava und Thapar darin eine Art Proto-Säkularismus sehen, geht es Nandy und Madan darum, die indische Toleranztradition von der Vorherrschaft der Säkularismuskategorie zu befreien. Ihnen schwebt eine tolerante „ghandianische“ Staatspolitik vor, die nicht unter dem Label Säkularismus läuft, sondern auf alten, indischen Traditionen und der gelebten, auf Religion basierenden Toleranz des Volkes gründet.
Alle vier Wissenschaftler bekennen sich in ihren Texten über den Säkularismus explizit zu ihren politischen Positionen und verstehen sich gleichzeitig als Wissenschaftler und Aktivisten. Beide Lager, sowohl Madan und Nandy, als auch Thapar und Bhargava, engagieren und echauffieren sich in der Kontroverse über Säkularismus und die Anwendbarkeit dieses Konzepts im indischen Kontext in einem bemerkenswerten Ausmaß. Ziel meiner Arbeit ist es, Antworten auf die Frage zu finden, weshalb die untersuchte Debatte so hochgradig emotional ausfällt und was die Wissenschaftler antreibt, so leidenschaftlich am Säkularismus festzuhalten oder diese Kategorie genauso vehement abzulehnen.
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Deftereos, Christine. "Contesting secularism : Ashis Nandy and the cultural politics of selfhood /." Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/5722.
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This dissertation establishes that the methods used to generate social and political criticism are just as important as the ideas expressed. This proposition is explored in both the ideas and methods of the Indian political psychologist Ashis Nandy. For over thirty-five years Nandy has contributed extensively to a number of debates within a global academic culture, and as a public intellectual in India. His critique of Indian secularism has produced intense controversy, and is a dynamic case to explore this relationship between critique and method, and by extension the identity of the critic. This case study also allows for an analysis, of what is widely accepted, as the confronting features of his critique. In radically questioning the ways in which the ideology of secularism operates in Indian political culture, and in defining concepts of Indianness, Nandy contests dominant political ideas and ideals. Further, he confronts the role these ideas and ideals play in foreclosing understandings of national identity, national integration and Indian democracy. I argue that this confrontation demonstrates a critical and psychoanalytic engagement with the constituting features of Indian political culture, and political identities. This case study also provides a context to consider the implications of this approach for understanding and representing the identity of the critic.Much criticism of Nandy and his work is based on beliefs that he represents the intellectual basis of anti-secularism and anti-modernism in India. According to these accounts Nandy carries forward a threatening and disruptive quality. This is evident, it is claimed, in his calls to return to a regressive traditionalism. These responses represent his ideas and his identity within a particular ideological and intellectual framework. This takes place though, at the expense of engaging with the methods operating in his work. The focus on the disruptive and threatening features of Nandy and his work creates a series of over-determined responses that undermine recognition of his psychoanalytic approach. I argue that the location of agitation and fascination for critics is in Nandy’s willingness to confront accepted identities, meanings, fantasies, projections and ideals operating in politics, and in working through the complexities of subjectivity. This aptitude for working with external and internal processes, at the border between culture and psyche is where the psychoanalytic focus of his work is located. The psychoanalytic focus, in working with and working through the complexities of human subjectivity, produces a confronting self-reflexivity that can disarm critics. Nandy’s psychoanalytic reading of secularism is the starting point for theorising and characterising the method, or mode of critique operating across his work more broadly.
This dissertation argues that Nandy’s approach or method is characterised by a psychoanalytic mode. The psychoanalytic mode of engagement is illustrated in his capacity to generate critical analytic perspectives that rupture and regenerate subjectivity, including his own. This dissertation demonstrates Nandy’s psychoanalytic commitment, and argues the importance of this approach. Therefore, this reading of Nandy and the methods that are employed to develop this inquiry, build a case for the importance of psychoanalytic concepts, as a necessary interpretive mode for social and political criticism.
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Ivermee, Robert. "Secularism contested : Indian muslims and colonial governmentality, c. 1830-1910." Thesis, University of Kent, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.633830.
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In the early nineteenth century, European officials in India determined that the education offered in state schools and colleges would be exclusively secular: no religious teaching would be imparted in colonial educational institutions. This thesis enquires into the impact of the religious-secular distinction in Indian education from this date. After revisiting the origins of the government's commitment to secular education, it focuses upon the engagement of Indian Muslims with the colonial state, discerning how far Muslim parties opposed the separation of religion from education. The argument is advanced that concerns for the provision of religious education in the colonial system of public instruction played a critical role in the development of Muslim public activity, and of understandings of Muslim community, under British rule. Across the breadth of northern India, in Bengal, the North-Western Provinces and the Punjab, Muslim parties contested the divorce of religion from education, challenging the colonial government to respond to the requirements of their religious constituency. I employ the Foucauldian concept of governmentality which enhances our understanding of how the British government of India introduced a multiplicity of practices, including colonial public instruction, to regulate conduct and fashion subjectivities among Indian subjects. Building upon existing studies of the Anglo-Indian state as a governmentalised entity, the thesis then explores Indian Muslim negotiations of colonial educational provisions through which aspects of colonial governmentality were revised. The evolving institutions of civil society provided a location for Muslim parties to formulate public opinion and negotiate with government. With the growing support of European officials and educationalists, Muslim individuals and associations challenged the exclusion of religious teaching from government institutions and asserted the importance both of religious community and faith in Indian public spheres. The colonial separation of state. from religion was contested by Muslim parties interrogating nineteenth century meanings of the concept of secularism.
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Rao, Badrinath Krishna. "Religious minorities under Hindu hegemony, the political economy of secularism in India." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0020/NQ46906.pdf.
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Srivastava, Neelam Francesca Rashmi. "Secularism in Salman Rushdie's Midnight's children and Vikram Seth's A suitable boy : history, nation, language." Thesis, University of Oxford, 2004. http://ora.ox.ac.uk/objects/uuid:228c0018-d71f-441b-b485-276b73111dd2.
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This thesis is a comparative study of Salman Rushdie's Midnight's Children (1981) and Vikram Seth's A Suitable Boy (1993). It compares the novels' representations of the postcolonial Indian nation-state and of the conflict between secular and religious perspectives in the Indian public sphere. The novels are interpreted as responses to specific moments of crisis in the so-called "secular consensus" of the Indian state: Midnight's Children to the Emergency of 1975, A Suitable Boy to the rise of the Hindu right in the early 1990s. The aim of this study is to establish secularism as an interpretative concept in South Asian literature in English. Each chapter examines different aspects of the texts in relation to secularism. The first chapter outlines two different theoretical positions, Seth's "rationalist" and Rushdie's "radical" secularism. The second examines the question of minority identity in the two novels. The third explores the different narrative structures that shape their ideas of Indian citizenship. The fourth compares their differing versions of India's national past. The fifth interrogates the status of English as a secular language in the Indian context by examining the interaction between English and Indian vernaculars in the two texts. The dialogic form of the novel has been appropriated by postcolonial Indian writers in English in order to stage contrasting religious and secular worldviews. This dialogism, it is suggested, may offer the possibility of opening up the public sphere to different modes of communication not exclusively defined by rationalism.
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Stephens, Julia Anne. "Governing Islam: Law and Religion in Colonial India." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10842.
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This dissertation charts how the legal regulation of Islam in colonial India fostered a conception of religion that focused on dividing it from secular economy and politics. Colonial law segregated religious law from other branches of law through intersecting binaries that pitted religion against reason and family against the economy. These binaries continue to shape both popular and scholarly approaches to South Asian religion. Unsettling these common assumptions, the dissertation reveals the close relationship between contemporary conceptions of religion and the imperatives of imperial governance. By segregating religious from secular law, the British developed a bifurcated strategy of governance that balanced contradictory commitments to preserving Indian traditions with introducing modernizing reforms. Scholars have traditionally located the origins of the colonial approach to administering Indian religious laws in the early decades of Company rule. The dissertation argues instead that the conceptual framework of religious personal laws emerged between the second and third quarter of the nineteenth century. Changing concepts of sovereignty, an evangelical commitment to spreading Christian civilization, and the integration of colonial production into global markets led colonial officials to look for ways to consolidate the authority of the colonial state. Due to the history of Mughal rule, colonial officials viewed Islamic law as posing a particular threat to colonial suzerainty, placing Islam at the center of these debates. Limiting religious laws to the sphere of domestic relations and ritual performance allowed the colonial state to maintain the rhetoric of respecting Indian religions while consolidating new bodies of criminal, commercial, and procedural law. The boundaries colonial law drew around religion, however, proved unstable. By bringing different definitions of religion into dialogue, legal adjudication in courts unsettled the boundaries between religious and secular authority that colonial legislation and legal texts attempted to solidify. The dissertation looks at legal debates occurring in different levels of the judicial system and in the wider court of public opinion, turning to newspaper coverage of trials and literature on Islamic law. The dissertation uses this broadened archive of legal contest to explore alternative understandings of the relationship between religion, politics, and economy.History
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Varghese, Joshy P. "The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104265.
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Thesis advisor: Arthur MadiganThe human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls "embeddedness" in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects. In this complicated process there is no mistaking the emergence of a democratic politics that rests to a significant degree on the rational project of modernity. We might even say that the success of that politics is one of the most important signs of the success of modern reason. In any case, we see in the west the development of a political system that has made society increasingly secular and religion increasingly private. This is not the case everywhere in the world. In may other places outside the "west" religion and its expressions are more public and individuals consider religion as a significant factor in defining their self-identity. In these places, many people are found expressing and promoting an identity that they consider meaningful in a world that is not fundamentally defined--or only defined--by the sort of secular political system that restricts religious beliefs and practices to the private domain. In these places, there is somewhat less difficulty with the sort of dilemma that we find in many liberal secular parts of the modern west, where even public expressions of religious beliefs are protested or challenged even though the right to such expressions are constitutionally guaranteed for all citizens. The dialectics of religion and politics and their importance in defining human self-identity is the central domain for my research, though I need many detours into other cultural factors in order to substantiate my claims. Bouncing back and forth between western and eastern religious, philosophical, and political perspectives, I finally found some points of contacts in Charles Taylor and Mohandas Karamchand Gandhi. They became my focus of this research. Still, I felt it necessary to offer a preliminary account of secularism, as our present context, in order to set the background of my exploration of the works and, in some important respects, the lives of Taylor and Gandhi. Hence, my first chapter is an overview of the sources of secularism in the West and in India. The second chapter deals with the Taylorian understanding of diversity, authenticity, and holistic identity. My third chapter is on Gandhi's understanding of diversity, authenticity, and holistic identity. My fourth and final chapter brings to light my own sense of our prospects for an integral understanding of religion, politics, and self-identity within the contexts of post-religious, post-secular, and post-metaphysical thinking. While claims for secular humanism and secular politics have always been somewhat convincing to me, I was not sure why religion should be necessarily so `problematic' for such a program. In fact, the pathologies of both reason and religion have become more explicit to us today. Secularism seems to repeat the exclusivism of the anti-secular stance of some religions by becoming anti-religious itself. Indeed, among secularists and even atheists there is a general trend to consider religions as intrinsically "anti-humanistic" in nature. It is true that secular humanism has sometimes helped religions to explore how deeply "humanistic" they are at heart, in their revelations and traditions. So perhaps, it is possible to have comprehensive frames and theories of humanism and secularism from within the boundaries of religions themselves without negating or diminishing either the spiritual or the secular. A dialogue between Taylor and Gandhi can be useful for us today especially as pointers toward such a humanistic approach to self, religion and politics. This dialogue between these western and the eastern thinkers can enlarge, enrich, and enlighten each other. What we then see, on the one hand, is the limit of a purely secular politics that is lacking a proper metaphysical foundation to guarantee the religious needs of humanity; and on the other hand, we also see the hesitation and struggle of religions to accommodate the demands of secularism. In both cases, we have reason to hope for a new `metaphysics of diversity and authenticity' which in turn might validate a role for religion, and perhaps also the ethical principles that it yields. Still, this is an incomplete and inconclusive dialectic and in that sense only a contribution to ongoing debate. I thank for your attention to my narrative and my proposals. Let me conclude now, so that I can listen to your stories, because you too help me to define myself
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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tisthammer, erik. "Without an empire: Muslim mobilization after the caliphate." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1532.
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The Caliphate was a fundamental part of Islamic society for nearly 1300 years. This paper seeks to uncover what effect the removal of this institution had on the mobilization of Muslims in several parts of the world; Turkey, Egypt, and British India. These countries had unique experiences with colonialism, secularism, nationalism, that in many ways conditioned the response of individuals to this momentous occasion. Each country’s reaction had a profound impact on the future trajectory of civil society, and the role of Islam in the lives of its citizens. The conclusions of this paper challenge the monolithic depiction of Islam in the world, and reveal the origins of conflict that these three centers of Muslim power face today. Much of the religious narrative now commonplace in Muslim organizations derive from this pivotal event in world history.
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D'souza, Ryan A. "Representations of Indian Christians in Bollywood Movies." Scholar Commons, 2019. https://scholarcommons.usf.edu/etd/7772.
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This dissertation uses discursive formation as the methodological approach to examine representations of Indian Christians in eleven Bollywood movies released during the 2004-2014 decade. The decade witnessed the exit and eventual re-entry of the Hindu Right, and the citizenry during that period experienced centrist, liberal, and secular governance. Since the present of Indian Christianity is inextricable from a colonial past, and Bollywood emerges in response to colonialism, a postcolonial intervention in methodology and theory is undertaken. A postcolonial perspective illuminates the discourses that enable the formation of the postcolonial nation, i.e., the ways a nation imagines its culture, people, traditions, boundaries, and Others. There is a suggested relationship between the representations of Indian Christians in Bollywood movies and the decade of secular governance because the analysis is approached from the position that culture and media produce and re-produce each other. The representations of Christians in Bollywood movies are a product of contemporary and historical cultural, legal, political, and social discourses. This dissertation demonstrates that representations of Christians as hypersexual women and emasculated men within an emergent Hindu modernity discursively constructs India as a Hindu nation, and Christians as the westernized Other. The theoretical contributions pertain to belonging in the nation through homonationalism and hypersexualization; the relationship between democratic representations and media; the postcolonial ambivalent identity of the Bollywood industry because of way it represents Indian Christians in response to colonialism; and the Indian Christian community’s postcolonial identity as a way to make sense of their contemporary and historical identity.
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Stibe, Anna. ""I am walking in my city" : The Production of Locality in Githa Hariharan’s In Times of Siege, Vikram Chandra’s Love and Longing in Bombay, and Amit Chaudhuri’s Freedom Song." Doctoral thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-32160.
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At the center of this study are three Indian novels with an urban setting and dealing with political and social issues of the 1990s: Githa Hariharan’s In Times of Siege (2003), Vikram Chandra’s Love and Longing in Bombay (1997) and Amit Chaudhuri’s Freedom Song (1998). The Delhi of In Times of Siege is portrayed as a city infused with power but haunted by a troubled past that is brought to the present by a dissenting professor of history. The Bombay of Love and Longing in Bombay is also a haunted city, but is primarily imagined as a narrative locality in which storytelling is central to both the narrative and the city. The Calcutta of Freedom Song is explored through a resident family, blurring the distinctions between the home and the city. The three novels all negotiate an increasingly sectarian environment. The three cities of the novels are explored through the framework of anthropologist Arjun Appadurai’s concept of the production of locality, which sees place as a value and a dimension of social life. By approaching the cities in the novels through locality, it is possible to discern how the authors construct place as meaningful. This study thus extends the anthropological concept of locality into literature, addressing the specific strategies through which the authors portray and create their respective cities. Key concepts explored in the novels include agency, haunting, storytelling, and memory.Baksidestext At the center of this study are three Indian novels with an urban setting and dealing with political and social issues of the 1990s: Githa Hariharan’s In Times of Siege (2003), Vikram Chandra’s Love and Longing in Bombay (1997) and Amit Chaudhuri’s Freedom Song (1998). The Delhi of In Times of Siege is portrayed as a city infused with power but also haunted by a troubled past. The Bombay of Love and Longing in Bombay is primarily imagined as a narrative locality in which storytelling is central. The Calcutta of Freedom Song is explored through a resident family, blurring the distinctions between the home and the city. The three novels all negotiate an increasingly sectarian environment. The three cities of the novels are explored through the framework of anthropologist Arjun Appadurai’s concept of the production of locality, which sees place as a value and a dimension of social life. By approaching the cities through locality, it is possible to discern how the authors construct place as meaningful. This study thus extends the anthropological concept of locality into literature, addressing the specific strategies through which the authors portray and create their respective cities. Key concepts explored in the novels include agency, haunting, storytelling, and memory.
Denna avhandling behandlar tre indiska romaner vilka utspelar sig i städer och fokuserar på de politiska och sociala konflikterna under 1990-talet: Githa Hariharans In Times of Siege (2003), Vikram Chandras Love and Longing in Bombay (1997) och Amit Chaudhuris Freedom Song (1998). Delhi i In Times of Siege porträtteras som en politisk stad hemsökt av det förflutna vilket påverkar nutiden. Bombay i Love and Longing in Bombay är också delvis hemsökt, men framförallt framställt som en stad i vilken berättandet är centralt. I Freedom Song blir gränsen mellan hem och stad diffus genom det sätt på vilket en familj gestaltar Calcutta. De tre romanerna behandlar alla en alltmer sekteristisk tid. Avhandlingens analys bygger på antropologen Arjun Appadurais begrepp the production of locality, dvs. hur känslan av plats skapas. ”Locality” är ett begrepp som täcker in en plats kapacitet att också ha ett värde och vara en social konstruktion. Genom att använda the production of locality är det möjligt att utforska hur författarna konstruerar plats som något meningsbärande. Denna avhandling vidgar det antropologiska begreppets användningsområde till att innefatta litteratur och används för att identifiera de strategier genom vilka författarna porträtterar och skapar sina respektive städer. Dessa strategier bygger på nyckelbegreppen agens, hemsökelse, berättande och minne.
Books on the topic "Secularism, secularity, India"
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Talrejā, Kanaʾiyālālu Manghandāsu. Pseudo-secularism in India. Mumbai: Rashtriya Chetana Prakashan, 1996.
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Talrejā, Kanaʼiyālālu Manghandāsu. Pseudo-secularism in India. Mumbai: Rashtriya Chetana Prakashan, 1996.
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Rajan, K. V. Soundara. Secularism in Indian art. New Delhi: Abhinav Publications, 1988.
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Jhingran, Saral. Secularism in India: A reappraisal. New Delhi: Har-Anand Publications, 1995.
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Chatterjee, Nandini. The Making of Indian Secularism. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088.
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D'Cruz, Emil. Indian secularism: A fragile myth. New Delhi: Indian Social Institute, 1988.
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Institute of Sikh Studies (Chandīgarh, India), ed. Chakravyuh: Web of Indian secularism. Chandigarh: Institute of Sikh Studies, 2000.
Find full textBook chapters on the topic "Secularism, secularity, India"
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Sinha, Jai B. P. "Religiosity, Secularism and Sexuality." In Psycho-Social Analysis of the Indian Mindset, 99–121. New Delhi: Springer India, 2014. http://dx.doi.org/10.1007/978-81-322-1804-3_5.
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Chatterjee, Nandini. "Education for ‘Uplift’: Christian Agricultural Colleges in India." In The Making of Indian Secularism, 134–64. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088_6.
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Madan, T. N. "Indian Secularism: A Religio-Secular Ideal." In Comparative Secularisms in a Global Age, 181–96. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230106703_11.
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Bilimoria, Purushottama. "Disenchantments of Secularism: The West and India." In Secularisations and Their Debates, 21–37. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-7116-1_2.
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Chatterjee, Nandini. "Regulating Trust: Law and Policy of Religious Endowments in India." In The Making of Indian Secularism, 51–74. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088_3.
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Chatterjee, Nandini. "Introduction." In The Making of Indian Secularism, 1–19. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088_1.
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Chatterjee, Nandini. "Conclusion." In The Making of Indian Secularism, 240–47. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088_10.
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Chatterjee, Nandini. "Religion and Public Education: The Politics of Secularizing Knowledge." In The Making of Indian Secularism, 23–50. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088_2.
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Chatterjee, Nandini. "Universality in Difference: The Emergence of Christian Personal Law in Colonial India304." In The Making of Indian Secularism, 75–105. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088_4.
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Chatterjee, Nandini. "Creating a Public Presence: The Missionary College of St Stephen’s, Delhi." In The Making of Indian Secularism, 109–33. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230298088_5.
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