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The Ethical Life of Muslims in Secular India: Islamic Reformism in West Bengal

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The Ethical Life of Muslims in Secular India: Islamic Reformism in West Bengal The London School of Economics and Political Sciences The ethical life of Muslims in secular India: Islamic reformism in West Bengal Fernande Wille-Wietske Pool A thesis submitted to the Department of Anthropology of the London School of Economics for the degree of Doctor of Philosophy, London, January 2016 1 In memoriam Maulana Rahaman Saheb 2 Declaration I certify that the thesis I have presented for examination for the MPhil/PhD degree of the London School of Economics and Political Science is solely my own work other than where I have clearly indicated that it is the work of others (in which case the extent of any work carried out jointly by me and any other person is clearly identified in it). The copyright of this thesis rests with the author. Quotation from it is permitted, provided that full acknowledgement is made. This thesis may not be reproduced without my prior written consent. I warrant that this authorisation does not, to the best of my belief, infringe the rights of any third party. I declare that my thesis consists of 107.928 words. Statement of use of third party For editorial help I can confirm that my thesis was copy edited for conventions of language, spelling, grammar and transliteration by Humkara Nath and Carola Lorea (Universitas Text Polyglots). 3 Abstract This doctoral research explores the complexity of ethical life of the marginalized Muslim minority in the Indian secular state, drawing on 23 months of ethnographic fieldwork in a village in West Bengal. The thesis revolves around the observation that West Bengali Muslims demonstrate and emphatic concern with dharma (ethics of justice and order), which is foremost reflected in the increasing presence of Islamic reformism. On the basis of a comprehensive exploration of the vernacular categories, ethics and practices of West Bengali Muslims, from personhood and sociality, to politics and plurality, the thesis demonstrates that Islamic reformism is a particular expression of a desire for holistic ethical renewal. This takes places in the context of pervasive corruption and political violence; a history of ambiguous communal politics; structural inequality; and the sense of ethical failure incited by suspicion and discrimination of Muslims. For Muslim West Bengalis, the crisis of Indian secularism is at once in the denial of substantive citizenship, and in the impossibility of a holistic regeneration of dharma. The thesis demonstrates that while these two desires are not inherently contradictory, but embedded in the ‘transcendental social’ of West Bengali Muslims, they are circumstantially contradictory given the secular epistemology of the modern state. Therefore, West Bengali Muslims continue to be denied not only substantive citizenship, but also human dignity. The thesis presents an analytical approach and theoretical framework that go beyond the categories ‘religion’ and ‘secularism’ to bring to the forefront people’s ethical dispositions and practices, and the vernacular engagements with modernity through locally meaningful categories. Taking seriously the conceptualisation and practice of ethical life outside the secular West requires a critique of a secular conception of ethics. Drawing on Maurice Bloch’s model of the ‘transcendental social’, in conjunction with an analysis of virtue ethics and original ethnography, this thesis offers and innovative model of ethical reality that suggests that social imagination is the source of ethics. 4 Contents List of figures ...................................................................................................................... 7 Notes on transliteration and pronunciation ............................................................ 8 Acknowledgements .......................................................................................................... 9 Introduction ...................................................................................................................... 12 ‘They are all animals!’ ............................................................................................................................... 12 Religion and secularism in India .......................................................................................................... 22 Problems of categorisation ..................................................................................................................... 31 Ethnographic explorations ..................................................................................................................... 37 Theoretical framework ............................................................................................................................ 45 Chapter outline ............................................................................................................................................ 50 1. Ethical reflections ....................................................................................................... 52 The predicament of Muslims unveiled: the Sachar Committee Report .............................. 54 The awakening of Muslim agency ....................................................................................................... 56 Fieldwork: access, setting, and methodology ................................................................................. 67 Reflections in the village .......................................................................................................................... 80 2. ‘There are no people without dharma’: Becoming a Muslim ....................... 87 Introduction .................................................................................................................................................. 87 Exchanges in the name of Islam ........................................................................................................... 97 The ritual generation of Muslimness .............................................................................................. 106 Conclusion .................................................................................................................................................. 122 3. ‘We don’t want your freedom’: The ethical imagination ............................ 125 Introduction ............................................................................................................................................... 125 From generative to ethical Muslimness ......................................................................................... 135 Jñān and imān: phronesis within a habitus of faith .................................................................... 140 Khuśi and the ‘art of life’ ....................................................................................................................... 147 The impossibility of absolute freedom ........................................................................................... 152 Conclusion .................................................................................................................................................. 157 4. ‘Politics is dharma, isn’t it?’ Ambiguous vernacularisations .................... 160 Introduction ............................................................................................................................................... 160 Narratives of inequality ........................................................................................................................ 166 5 Banality of evil .......................................................................................................................................... 174 Modernity and the reintegration of social life ............................................................................. 182 Conclusion .................................................................................................................................................. 190 5. ‘Hindus and Muslims have become one jāti’: Practising pluralism ........ 195 Introduction ............................................................................................................................................... 195 Toleration of tension .............................................................................................................................. 204 The resonance of dharma ..................................................................................................................... 216 The threat of party politics .................................................................................................................. 222 The dissonance of the political order .............................................................................................. 224 Conclusion .................................................................................................................................................. 230 6. Ethical transitions: Joygrami context, global resonances .......................... 232 Introduction ............................................................................................................................................... 232 Narratives of conviction ....................................................................................................................... 241 Moral failure and responsibility ........................................................................................................ 245 Conviction: reason and mysticism
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