Questioning the conventional depiction of India as a nation divided between religious communities, Gottschalk shows that individuals living in India have multiple identities, some of which cut across religious boundaries. The stories narrated by villagers living in the northern state of Bihar depict everyday social interactions that transcend the simple divide of Hindu and Muslim.
The population of the South Asian Diaspora in the US is over 2.5 million people. Yet in a post 9/11 climate of opinion, little is known about this group beyond images of Muslim and Hindu fundamentalists and terrorists. This is particularly true of women where simplistic assumptions about veils and subordination obscure the voices of the women themselves. Rarely are Hindu and Muslim American women—many of whom are social workers, physicians, lawyers, academics, students, homemakers—asked about their everyday lives and religious beliefs. Living our Religions brings out these hidden stories from South Asian American women of Bangladeshi, Pakistani, Indian and Nepali origin. Their accounts show how diverse and culturally dynamic religious practices emerge within the intersection of histories and politics of specific locales. The authors describe the race, gender, and ethnic boundaries they encounter; they also document how they resist and challenge these boundaries. Living our Religions cuts through the myths and ethnocentrism of popular portrayals to reveal the vibrancy, courage and agency of an invisible minority. Other Contributors: Shobha Hamal Gurung, Selina Jamil, Salma Kamal, Shweta Majumdar, Bidya Ranjeet, Shanthi Rao, Aysha Saeed, Monoswita Saha, Neela, Bhattacharya Saxena, Parveen Talpur, Elora Halim Chowdhury and Rafia Zakaria
Disputed between India and Pakistan, Kashmir contains a large majority of Muslims subject to the laws of a predominantly Hindu and increasingly "Hinduized" India. How did religion and politics become so enmeshed in defining the protest of Kashmir's Muslims against Hindu rule? This book reaches beyond standard accounts that look to the 1947 partition of India for an explanation. Examining the 100-year period before that landmark event, during which Kashmir was ruled by Hindu Dogra kings under the aegis of the British, Mridu Rai highlights the collusion that shaped a decisively Hindu sovereignty over a subject Muslim populace. Focusing on authority, sovereignty, legitimacy, and community rights, she explains how Kashmir's modern Muslim identity emerged. Rai shows how the princely state of Jammu and Kashmir was formed as the East India Company marched into India beginning in the late eighteenth century. After the 1857 rebellion, outright annexation was abandoned as the British Crown took over and princes were incorporated into the imperial framework as junior partners. But, Rai argues, scholarship on other regions of India has led to misconceptions about colonialism, not least that a "hollowing of the crown" occurred throughout as Brahman came to dominate over King. In Kashmir the Dogra kings maintained firm control. They rode roughshod over the interests of the vast majority of their Kashmiri Muslim subjects, planting the seeds of a political movement that remains in thrall to a religiosity thrust upon it for the past 150 years.
Peter Gottschalk offers a compelling study of how, through the British implementation of scientific taxonomy in the subcontinent, Britons and Indians identified an inherent divide between mutually antagonistic religious communities. England's ascent to power coincided with the rise of empirical science as an authoritative way of knowing not only the natural world, but the human one as well. The British scientific passion for classification, combined with the Christian impulse to differentiate people according to religion, led to a designation of Indians as either Hindu or Muslim according to rigidly defined criteria that paralleled classification in botanical and zoological taxonomies. Through an historical and ethnographic study of the north Indian village of Chainpur, Gottschalk shows that the Britons' presumed categories did not necessarily reflect the Indians' concepts of their own identities, though many Indians came to embrace this scientism and gradually accepted the categories the British instituted through projects like the Census of India, the Archaeological Survey of India, and the India Museum. Today's propogators of Hindu-Muslim violence often cite scientistic formulations of difference that descend directly from the categories introduced by imperial Britain. Religion, Science, and Empire will be a valuable resource to anyone interested in the colonial and postcolonial history of religion in India.
The two-volume Companion to Islamic Art and Architecture bridges the gap between monograph and survey text by providing a new level of access and interpretation to Islamic art. The more than 50 newly commissioned essays revisit canonical topics, and include original approaches and scholarship on neglected aspects of the field. This two-volume Companion showcases more than 50 specially commissioned essays and an introduction that survey Islamic art and architecture in all its traditional grandeur Essays are organized according to a new chronological-geographical paradigm that remaps the unprecedented expansion of the field and reflects the nuances of major artistic and political developments during the 1400-year span The Companion represents recent developments in the field, and encourages future horizons by commissioning innovative essays that provide fresh perspectives on canonical subjects, such as early Islamic art, sacred spaces, palaces, urbanism, ornament, arts of the book, and the portable arts while introducing others that have been previously neglected, including unexplored geographies and periods, transregional connectivities, talismans and magic, consumption and networks of portability, museums and collecting, and contemporary art worlds; the essays entail strong comparative and historiographic dimensions The volumes are accompanied by a map, and each subsection is preceded by a brief outline of the main cultural and historical developments during the period in question The volumes include periods and regions typically excluded from survey books including modern and contemporary art-architecture; China, Indonesia, Sub-Saharan Africa, Sicily, the New World (Americas)
Irfan Ahmad makes the far-reaching argument that potent systems and modes for self-critique as well as critique of others are inherent in Islam--indeed, critique is integral to its fundamental tenets and practices. Challenging common views of Islam as hostile to critical thinking, Ahmad delineates thriving traditions of critique in Islamic culture, focusing in large part on South Asian traditions. Ahmad interrogates Greek and Enlightenment notions of reason and critique, and he notes how they are invoked in relation to "others," including Muslims. Drafting an alternative genealogy of critique in Islam, Ahmad reads religious teachings and texts, drawing on sources in Hindi, Urdu, Farsi, and English, and demonstrates how they serve as expressions of critique. Throughout, he depicts Islam as an agent, not an object, of critique. On a broader level, Ahmad expands the idea of critique itself. Drawing on his fieldwork among marketplace hawkers in Delhi and Aligarh, he construes critique anthropologically as a sociocultural activity in the everyday lives of ordinary Muslims, beyond the world of intellectuals. Religion as Critique allows space for new theoretical considerations of modernity and change, taking on such salient issues as nationhood, women's equality, the state, culture, democracy, and secularism.
This volume offers a nuanced picture with specific instances of religion and politics in Muslim, Jewish, Christian, Buddhist, and Hindu contexts, broadly presenting the phenomenon of religion and politics via country and thematic case studies. Qualitative, quantitative, material, philosophical, and theological analyses draw upon social theory to show how (and why) religion matters deeply in each time and place. The authors and contributors demonstrate that religion is a significant force that drives societies and polities around the world, and that a radical change in the Western understanding of value-driven global politics is needed. Beyond the Death of God offers new, local voices to Western audiences—through essays that suggest the need for an appreciation of Divinity as a quintessence holding a significant place in the hearts, minds, social orders, and political organization of polities around the world.
Beyond Belief is a book about one of the more important and unsettling issues of our time. But it is not a book of opinion. It is, in the Naipaul way, a very rich and human book, full of people and their stories: stories of family, both broken and whole; of religion and nation; and of the constant struggle to create a world of virtue and prosperity in equal measure. Islam is an Arab religion, and it makes imperial Arabizing demands on its converts. In this way it is more than a private faith; and it can become a neurosis. What has this Arab Islam done to the histories of the non-Arab Islamic states: Indonesia, Iran, Pakistan, and Malaysia? How do the converted peoples view their past – and their future? In a follow-up to Among the Believers, his classic account of his travels through these countries, V. S. Naipaul returns, after a gap of seventeen years, to find out how and what the converted preach. ‘Peerless . . . the human encounters are described minutely, superbly, picking up inconsistencies in people’s tales, catching the uncertainties and the nuances . . . there is a candour to his writing, a constant precision at its heart’ – Sunday Times
In the spirit of Edward Said's Orientalism, this book graphically shows how political cartoons-the print medium with the most immediate impact-dramatically reveal Americans demonizing and demeaning Muslims and Islam. It also reveals a fundamental misunderstanding of the Muslim world in general and issues a wake-up call to the American people.
