ISSN (Print) - 0012-9976 | ISSN (Online) - 2349-8846

SecularismSubscribe to Secularism

Silenced and Marginalised

An attempt has been made to demonstrate the linkages between the socio-economic-cultural marginalisation of children and their educational marginalisation. This is achieved through a thick description of the living and working conditions of the children, and the interplay between the factory, residence, school, market, family and other support systems, in order to gauge the social reality of these children.

Hindi, Hindu, Horror

Filming Horror: Hindi Cinema, Ghosts and Ideologies by Meraj Ahmed Mubarki; New Delhi: Sage, 2016; pp 196, 695.

The Rediscovery of Netaji

Netaji: Living Dangerously by Kingshuk Nag,published by Paranjoy, Authors UpFront, 2016, pp 184,₹295.

The Bose Brothers and Indian Independence: An Insider's Account by Madhuri Bose,Sage Publishers, 2016, pp xxx + 264,₹750.

The Republic of Reasons

Discourse within a constitutional framework alone can be the foundation for a possible solidarity in societies which are vibrant with real diversities and differences.

Secularising the 'Secular'

The Taj Mahal can also be seen as a religious place of worship, as the local Muslim community is allowed to offer prayers at the mosque situated inside the Taj complex. The monument is also privy to two kinds of publics - a congregation that offers prayers at the mosque, paying no attention to the central building, and a "public", which stays at the central building and seems to follow the given official meanings of the Taj as a world heritage site. Is it possible to look at the Taj merely as a secular historical monument? If yes, how can we respond to the religious meanings embedded in the very architectural composition of the buildings? Are Muslims, as a religious minority, entitled to use spaces such as the mosque in the Taj Mahal to offer congregational prayers? This article explores these questions to understand the practice and politics of "secularism" in postcolonial India.

Gandhi's Hinduism and Savarkar's Hindutva

The present national crisis of violently conflicting communal identities represents a choice between the inclusiveness of Gandhi and the exclusions of Savarkar. Gandhi did not separate religion from politics. He brought a religious ethic to politics rather than political militancy into religious communities. Meanwhile, Savarkar's Hindutva ideology was narrow and exclusivist in its conflation of janma bhoomi (motherland) and punya bhoomi (holy land). In spite of its pretensions to be nationalist and modern, its militant chauvinism and authoritarian fundamentalism make Savarkar's Hindutva the antithesis of Gandhi's Hinduism. Hindutva defines India as Hindu and wants all Indians to be Hindus. In contrast, Gandhi's Hinduism gives space to all. This paper argues that the future of our multicultural, pluri-religious people can only be even bloodier with the preclusions of Savarkar's Hindutva. Only Gandhi's sarva-dharmasamabhava can possibly be an effective basis for a tolerance on which to premise a just inter-religious peace and harmony.

Nehru's Faith

When religion is being held up as a unique source of faith, we need to remind ourselves that there are other firm foundations upon which we can build moral and ethical projects, in both private and public life. If secularism, as we have recently been told, has multiple meanings, so too does faith. In our own recent history, there is perhaps no better practical instance of the effort to find a non-religious bedrock for morality than that of Nehru himself. Today, as we survey the shattered nationalisms of the Balkans, as we feel collapsing about us the ruins of Arab nationalism, as we see the precipice on which nations like Indonesia balance, it is more important than ever to see the force of what Nehru understood. It is exactly religion's persistence, its fulsome presence as we stumble into the new century that, far from undermining or disproving the force of Nehru's views on the subject, exactly underline their relevance and resonance for us today. On this particular point, he just was right.

Limits of Tolerance

A modern democracy cannot tolerate matters of faith trumping over matters of citizenship rights. There can be no question of tolerance when citizens are denied their status as equal citizens. With an intolerant secularism that insists on the inalienable rights of citizens and on the due process of the law, it is easier to mount public pressure against minority hunters and sectarian killers. Here we cannot make exemptions, or look for mitigating circumstances, on grounds of being a minority or impoverished and unemployed.

Pluralism vs Universalism

Religion and Personal Law in Secular India: A Call to Judgment, Gerald James Larson (ed); Social Science Press, New Delhi, 2001; pp viii+362, index, bibliography, hb, Rs 525.

The Vacuity of Secularism

The rise of Hindutva has often been interpreted as a threat to the secular state. Similarly, the recent outbursts of Hindu-Muslim conflict are said to be related to the decay of secularism. The author argues that the concept of secularism is fundamentally obscure, since it is founded upon an arbitrary distinction between the religious and the secular. The belief that religion should be separated from politics is a normative dogma that precedes all theoretical analysis of the Indian situation. Therefore, this concept of secularism prevents us from understanding the problems of pluralism in contemporary India, instead of helping us to solve them.

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