By Ragini Sen, Wolfgang Wagner, Caroline Howarth
This short appears to be like on the illustrative case of the Hindu-Muslim clash in India, with the purpose of figuring out the dynamics of lived secularism because it exists in conventional multi-faith societies comparable to India. the knowledge analyzed during this short contain many interviews, performed amidst Hindus and Muslims, with respondents of either sexes residing in slum and center type areas within the urban of Mumbai. the quantity starts through giving a short precis of the historic and cultural history to the current state of affairs in India. It then strains complementarities and similarities of critiques throughout varied constituencies which cluster round 3 major anchoring issues: conversation, re-presentations and operationalizing of a shared dream. the 1st element explores the necessity to comprehend and to be understood, encourages strategies of mutual acculturation, and describes the delicate interpreting of cultural symbols resembling gown codes. the second one element discusses adjustments in brain units and mutual perceptions, the place Muslims and Islam are portrayed in a balanced method and exploitation of faith for political reasons is stopped. The 3rd major element is the involvement of the typical, average individual, and attention on childrens, because the unifying desire for the future.
Throughout the amount, emphasis is on ethical maturation, cultural interpretation in lieu of cultural imposition and production of a delicate media coverage. the problems raised might help craft interdisciplinary and overseas frameworks, which handle clash answer in culturally assorted multi-faith societies. for this reason, the booklet concludes with coverage suggestions for aiding the peaceable coexistence of secularism and faith in society from a peace mental perspective.
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This short appears to be like on the illustrative case of the Hindu-Muslim clash in India, with the purpose of figuring out the dynamics of lived secularism because it exists in conventional multi-faith societies similar to India. the information analyzed during this short include many interviews, carried out amidst Hindus and Muslims, with respondents of either sexes residing in slum and heart type areas within the urban of Mumbai.
Additional info for Secularism and Religion in Multi-faith Societies: The Case of India
M f lc 3) “They are the people who have a modern thinking. ” (H f mc 13) “They bring change. ” (H f mc 1) This brings to the forefront the problem of positioning, for instance, the secularists. In our earlier research (Sen & Wagner, 2005, 2009a, 2009b) Hindus described secularists as clones of the anglicized native who, having imbibed western values, was elitist, out of touch with the real India, and always ashamed to assert his or her own religious demands. They stood accused in the dock for using “double standards” when taking a stand on religious issues, and the general feeling amongst the respondents was that most English-speaking Hindus are not open to shedding their anti-Hindu rhetoric.
Like wise, ritualistic are also varied. They can also be fundamentalist. There are cross sections of people in the society. We cannot demarcate people” (M f lc 13); “we cannot identify fundamentalist, ritualistic and secular either through any symbols or what is their habit etc. , we cannot say that only a fundamentalist will wear burkha secularist will wear jeans and kurta (loose shirt) etc. There is nothing like that. What I mean is that one cannot easily label people” (M f lc 8); “different people define these things differently.
In no country in the world there is true secularism. When it comes to religion then America also becomes Catholic (H m mc 7). 4 Shared Conceptual Space: Religious and Secular This leads us to the issue of religion and secularism and their complex interrelationship which requires a nuanced understanding. In this regard, rather unhelpfully 20 3 Results and Interpretation some social debates in the West still hold on to the assumption that religion and secularism are an antithesis of one another. This sustains an oppositional construction of the categories of religion and the secular.