By Ishtiaq Ahmed
ISBN-10: 0415602270
ISBN-13: 9780415602273
The inspiration of a ‘politics of faith’ refers back to the expanding function that faith performs within the politics of the modern international. This publication offers comparative nation case experiences at the politics of faith in South and South Asia, together with India, Pakistan and Indonesia. The politics of faith calls into query the relevance of modernist notions of secularism and democracy, with the emphasis in its place on going again to indigenous roots looking for real ideologies and types of nation and state construction. in the context of the person international locations, chapters specialize in the results that politics of faith has on inclusive nation-building, democracy and the rights of people, minorities and ladies.
The publication makes a contribution to either the theoretical and conceptual literature at the politics of faith in addition to make clear the results and ramifications of the politics of faith on modern South Asian and South East Asian international locations. it's of curiosity to scholars and students of South and South East Asian experiences, in addition to Comparative Politics.
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Extra resources for The Politics of Religion in South and Southeast Asia
Sample text
28 Ashutosh Varshney, ‘Contested Meanings: India’s National Identity, Hindu Nationalism, and the Politics of Anxiety’, Daedalus, Summer (122), 227–61, at 242. 29 Varshney, ‘Contested Meanings’, p. 243. 30 The classical example of this position is the founder of Pakistan, Muhammad Ali Jinnah’s statement on 11 August 1947 as the presidential address to the Constituent Assembly of Pakistan: ‘You are free; you are free to go to your temples, you are free to go to your mosques or to any other place of worship in this State of Pakistan.
They saw the establishment of Pakistan as their prize. In the early days of Pakistan, Islam was invoked nominally to hold the precarious balance between various segments of this loose coalition. ) based in various parts of Pakistan. The solution was to elevate Islam to the pedestal of ‘national identity’ and insist that ‘Islam’ was the raison d’être of Pakistan. Thereafter military regimes have used religion as a tool to garner popular support and/or legitimacy. The difference between General Ayub Khan’s rule (1958–69) and General Zia-ul Huq’s rule is only a matter of degree in the use of religion.
Religion as a political ideology in South Asia 25 40 Kinnvall, ‘Globalization and Religious Nationalism’, p. 763. 41 Amin Maalouf, In the Name of Identity: Violence and the Need to Belong, trans. Barbara Bray (New York: Arcade Publishing, 2000). 42 Arjun Appadurai, Fear of Small Numbers: An Essay on the Geography of Anger (Durham and London: Duke University Press, 2006), pp. 51–9. html> (accessed 10 July 2008). 44 Appadurai, Fear of Small Numbers, p. 51. 45 Appadurai, Fear of Small Numbers, p. 41.
The Politics of Religion in South and Southeast Asia by Ishtiaq Ahmed
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