What does it mean to be a middle-class Muslim kid in India today? Talking to over a hundred children and their parents across twelve cities, Nazia Erum uncovers stories of religious segregation in classrooms and rampant bullying of Muslim children in many of the countryÕs top schools.
The representation of the Muslims as threatening to India's body politic is central to the Hindu nationalist project of organizing a political movement and normalizing anti-minority violence. Adopting a critical ethnographic approach, this book identifies the poetics and politics of fear and violence engendered within Hindu nationalism.
The marginalisation of Muslims in India has recently been the subject of heated public debate. In these discussions, however, Muslim women are often either overlooked or treated as a homogenous group with a common set of interests. Focusing on the narratives of women living in a predominantly Muslim colony in South Delhi, this book attempts to demonstrate the complexity of their lives and the multiple levels of insecurity they face. Unlike other studies on Indian Muslims that focus on Islam as a defining factor, this book highlights the ways in which religious identity intersects with other identities including class/status, regional affiliation and gender. The author also sheds light on the impact of such events as the Babri Masjid demolition in 1992 and the subsequent riots, the Gujarat communal carnage in 2002, and the anti-Sikh violence in New Delhi in 1984, along with the rise of Hindutva, and growing Islamophobia experienced worldwide in the post-9/11 period — on the articulation of identities at the local level and increasing religion-based spatial segregation in Indian cities. The study highlights how these incidents combine in different ways to increase the sense of marginalisation experienced by Muslims at the level of the locality. Understanding the need to look beyond preconceived religious categories, this book will serve as essential reading for those interested in sociology, anthropology, gender, religious and urban studies, as well as policymakers and organisations concerned with issues related to religious minorities in India.
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.
The Population Myth reveals how the right-wing spin to population data has given rise to myths about the 'Muslim rate of growth', often used to stoke majoritarian fears of a demographic skew. The author, S.Y. Quraishi, uses facts to demolish these, and demonstrates how a planned population is in the interest of all communities. The book delves into the Quran and the Hadith to show how Islam might have been one of the first religions in the world to actually advocate smaller families, which is why several Islamic nations today have population policies in place. This busts the other myth - that Muslims shun family planning on religious grounds. Based on impeccable research, this is an important book from a credible voice about the politicization of demographics in India today.
While jihad has been the subject of countless studies in the wake of recent terrorist attacks, scholarship on the topic has so far paid little attention to South Asian Islam and, more specifically, its place in South Asian history. Seeking to fill some gaps in the historiography, Ilyse R. Morgenstein Fuerst examines the effects of the 1857 Rebellion (long taught in Britain as the 'Indian Mutiny') on debates about the issue of jihad during the British Raj. Morgenstein Fuerst shows that the Rebellion had lasting, pronounced effects on the understanding by their Indian subjects (whether Muslim, Hindu or Sikh) of imperial rule by distant outsiders. For India's Muslims their interpretation of the Rebellion as jihad shaped subsequent discourses, definitions and codifications of Islam in the region. Morgenstein Fuerst concludes by demonstrating how these perceptions of jihad, contextualised within the framework of the 19th century Rebellion, continue to influence contemporary rhetoric about Islam and Muslims in the Indian subcontinent.Drawing on extensive primary source analysis, this unique take on Islamic identities in South Asia will be invaluable to scholars working on British colonial history, India and the Raj, as well as to those studying Islam in the region and beyond.
In the ruins of a medieval palace in Delhi, a unique phenomenon occurs: Indians of all castes and creeds meet to socialize and ask the spirits for help. The spirits they entreat are Islamic jinns, and they write out requests as if petitioning the state. At a time when a Hindu right wing government in India is committed to normalizing a view of the past that paints Muslims as oppressors, Anand Vivek Taneja's Jinnealogy provides a fresh vision of religion, identity, and sacrality that runs counter to state-sanctioned history. The ruin, Firoz Shah Kotla, is an unusually democratic religious space, characterized by freewheeling theological conversations, DIY rituals, and the sanctification of animals. Taneja observes the visitors, who come mainly from the Muslim and Dalit neighborhoods of Delhi, and uses their conversations and letters to the jinns as an archive of voices so often silenced. He finds that their veneration of the jinns recalls pre-modern religious traditions in which spiritual experience was inextricably tied to ecological surroundings. In this enchanted space, Taneja encounters a form of popular Islam that is not a relic of bygone days, but a vibrant form of resistance to state repression and post-colonial visions of India.
What kinds of civic ties between different ethnic communities can contain, or even prevent, ethnic violence? This book draws on new research on Hindu-Muslim conflict in India to address this important question. Ashutosh Varshney examines three pairs of Indian cities—one city in each pair with a history of communal violence, the other with a history of relative communal harmony—to discern why violence between Hindus and Muslims occurs in some situations but not others. His findings will be of strong interest to scholars, politicians, and policymakers of South Asia, but the implications of his study have theoretical and practical relevance for a broad range of multiethnic societies in other areas of the world as well. The book focuses on the networks of civic engagement that bring Hindu and Muslim urban communities together. Strong associational forms of civic engagement, such as integrated business organizations, trade unions, political parties, and professional associations, are able to control outbreaks of ethnic violence, Varshney shows. Vigorous and communally integrated associational life can serve as an agent of peace by restraining those, including powerful politicians, who would polarize Hindus and Muslims along communal lines.