Secular States and Religious Diversity
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Unravelling the Indian Conception of Secularism: Tremors of the Pandemic and Beyond
Katrak, N and Kulkarni, S. 2021. Unravelling the Indian Conception of Secularism: Tremors of the Pandemic and Beyond. Secularism and Nonreligion, 10: 4, pp. 1–12. DOI: https://doi.org/10.5334/snr.145 RESEARCH ARTICLE Unravelling the Indian Conception of Secularism: Tremors of the Pandemic and Beyond Malcolm Katrak* and Shardool Kulkarni† The State’s engagement with religion has formed one of the recurring themes of conflict in India’s demo- cratic experiment. The Indian model of secularism, which evolved in an attempt to resolve this conflict, has distinguished itself from separation-model secularism. This paper seeks to analyse the impact of the measures undertaken during the COVID-19 pandemic on the Indian understanding of secularism. To this end, it provides an overview of the nature and evolution of Indian secularism. Thereafter, it encapsulates the steps taken by the State to meet the exigencies of the present contagion and attempts to gauge the impact of the said steps on the jurisprudence on religious freedoms. It then seeks to contextualise this impact by using it to inform the Indian conception of secularism and, thereby, promote a richer, more holistic understanding of how a deeply divided society has functioned as a secular State for seven decades. 1 Introduction much of the globe in crisis, chaos and panic, has not left Religion has frequently formed the bone of socio-politi- India untouched. The pandemic is not only a public health cal contention in India; a country whose social milieu is crisis of monumental proportions but has had cascading characterised in equal parts by its multicultural diver- effects on almost all aspects of public life across the globe sity and inter-religious strife. -
Religion–State Relations
Religion–State Relations International IDEA Constitution-Building Primer 8 Religion–State Relations International IDEA Constitution-Building Primer 8 Dawood Ahmed © 2017 International Institute for Democracy and Electoral Assistance (International IDEA) Second edition First published in 2014 by International IDEA International IDEA publications are independent of specific national or political interests. Views expressed in this publication do not necessarily represent the views of International IDEA, its Board or its Council members. The electronic version of this publication is available under a Creative Commons Attribute-NonCommercial- ShareAlike 3.0 (CC BY-NC-SA 3.0) licence. You are free to copy, distribute and transmit the publication as well as to remix and adapt it, provided it is only for non-commercial purposes, that you appropriately attribute the publication, and that you distribute it under an identical licence. For more information on this licence visit the Creative Commons website: <http://creativecommons.org/licenses/by-nc-sa/3.0/> International IDEA Strömsborg SE–103 34 Stockholm Sweden Telephone: +46 8 698 37 00 Email: [email protected] Website: <http://www.idea.int> Cover design: International IDEA Cover illustration: © 123RF, <http://www.123rf.com> Produced using Booktype: <https://booktype.pro> ISBN: 978-91-7671-113-2 Contents 1. Introduction ............................................................................................................. 3 Advantages and risks ............................................................................................... -
Islam and Justice AAIMS Inaugural Conference on the Study of Islam and Muslim Societies
Islam and Justice AAIMS Inaugural Conference on the Study of Islam and Muslim Societies Date: 18-19 December 2017 Venue: Copland Theatre, 198 Berkeley Street, The University of Melbourne Parkville, VIC 3010 Sponsors National Centre of Excellence for Islamic Studies Asia Institute School of Historical and Philosophical Studies, Faculty of Arts University of Melbourne Alfred Deakin Institute for Citizenship and Globalisation Deakin University Institute for Religion, Politics and Society Australian Catholic University Routledge Taylor and Francis Group Conference Conveners Professor Abdullah Saeed AM Sultan of Oman Chair in Islamic Studies | 3 Director, National Centre of Excellence for Islamic Studies University of Melbourne Professor Vedi Hadiz Deputy Director, Asia Institute University of Melbourne Conference Committee Professor Shahram Akbarzadeh Deputy Director (International), Alfred Deakin Institute for Citizenship and Globalisation Deakin University Associate Professor Richard Pennell Al-Tajir Lecturer in Middle Eastern & Islamic History School of Historical and Philosophical Studies University of Melbourne Dr Joshua Roose Director, Institute for Religion Politics and Society The Australian Catholic University National Centre of Excellence for Islamic Studies (NCEIS) The National Centre of Excellence for Islamic Studies aims to advance the knowledge and | 4 understanding of the rich traditions and modern complexities of Islam, and to profile Australia's strengths in the field of Islamic studies. The Centre's activities will focus on issues of significance and relevance to Islam and Muslims in the contemporary period with a special focus on Australia. The Centre's courses aim to provide a knowledge and skill foundation for students aspiring to religious and community leadership roles in Australia and will provide opportunities for professional development in relevant areas. -
Human Rights and Creed Research and Consultation Report
Human Rights and Creed Research and consultation report ISBN: 978-1-4606-3360-1 (Print) 978-1-4606-3361-8 (HTML) 978-1-4606-3362-5 (PDF) © 2013 Queen’s Printer for Ontario Available in various formats Also available online: www.ohrc.on.ca Disponible en français Human rights and creed research and consultation report Contents I. Introduction ................................................................................................................ 1 1. Setting the context................................................................................................... 1 2. The purpose of this report........................................................................................ 2 3. Criteria for assessing and developing human rights policy ...................................... 2 II. Executive summary................................................................................................... 3 III. Background and context ......................................................................................... 7 Key questions .............................................................................................................. 7 1. Current social and demographic trends ................................................................... 7 1.1 Diversity of creed beliefs and practices.............................................................. 7 1.2 Individual belief and practice............................................................................ 10 1.3 Policy and program trends .............................................................................. -
Oman 2018 International Religious Freedom Report
OMAN 2018 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The Basic Law declares Islam to be the state religion but prohibits discrimination based on religion and protects the right of individuals to practice other religions as long as doing so does not “disrupt public order or contradict morals.” According to the law, offending Islam or any Abrahamic religion is a criminal offense. There is no provision of the law specifically addressing apostasy, conversion, or renunciation of religious belief. In January the government issued a new penal code which significantly increased penalties for blasphemy and criminalized groups that promote a religion other than Islam. Proselytizing in public is illegal. In April Hassan Al-Basham, who had been sentenced to three years’ imprisonment in 2016 for blasphemy and disturbing religious values in his comments on social media, died in prison. Nongovernmental organizations (NGOs) based outside the country had previously reported he had won an appeal on medical grounds to commute his sentence, but reportedly a court later overturned it. The Ministry of Endowments and Religious Affairs (MERA) monitored sermons and distributed approved texts for all imams. Religious groups continued to report problems with opaque processes and unclear guidelines for registration. Nonregistered groups, such as The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ) and others, remained without permanent, independent places of worship. Non- Muslim groups said they were able to worship freely in private homes and government-approved houses of worship, although space limitations continued to cause overcrowding at some locations. The MERA continued to require religious groups to request approval before publishing or importing religious texts or disseminating religious publications outside their membership. -
The Myth of Religious Violence
The Myth of Religious Violence The idea that “religion” is peculiarly prone to violence is not based in fact, but is an ideological justification for the dominance of secular social orders, which can and do inspire violence. The myth of religious violence leads us to turn a blind eye to the causes of non-Western grievances against the Western world. Christian Reflection Prayer A Series in Faith and Ethics Scripture Reading: James 4:1-3 Reflection “People can and do commit violence in the name of God,” William Cavanagh admits. Confessing this is a step toward a more humble faith. But he challenges the stronger claim that there is something Focus Article: called “religion” that is more likely to cause violence than what is Religion, Violence, not religion. Seeing through that “myth” is a step toward a more Nonsense, and Power accurate understanding of violence in our world. (Patterns of Violence, Cavanaugh outlines three reasons to be suspicious of the idea pp. 11-19) that religion is peculiarly prone to violence. 4The distinction between “religious” and “secular” is too unstable. The Suggested Articles: “myth” is supported in this way: religious and secular things (that American Religions and is, beliefs, institutions, causes) can be easily distinguished, and the War religious ones are more violent because they are absolutist, divisive, (Patterns of Violence, and non-rational. When counter-examples to this line of thinking are pp. 81-86) raised—e.g., most wars and exterminations are spawned by nation- What Kind of Religion Is alism, totalitarianism, ethnic rivalry, control of resources and markets, Safe for Society? atheist ideologies, and other “secular” causes—some curious fudging (Patterns of Violence, occurs. -
JORDAN the Constitution Stipulates That the State Religion Is Islam, But
JORDAN The constitution stipulates that the state religion is Islam, but provides for the freedom to practice the rites of one's religion and faith in accordance with the customs that are observed in the kingdom, unless they violate public order or morality. The constitution notes that the state religion is Islam and that the king must be Muslim; the government accords primacy to Sharia (Islamic law). The constitution also stipulates that there shall be no discrimination in the rights and duties of citizens on grounds of religion; however, the government's application of Sharia infringes upon the religious rights and freedoms laid out in the constitution by prohibiting conversion from Islam and discriminating against religious minorities in some matters relating to family law. Members of unrecognized religious groups also face legal discrimination. The status of respect for religious freedom by the government was unchanged during the reporting period. The government continued to monitor some citizens and resident foreign groups suspected of proselytizing Muslims and a few Muslim converts to Christianity, as well as monitor members of the Bahai Faith. In the case of converts, this sometimes included attempts to induce them to revert back to Islam. The Sharia court, which has family law jurisdiction for Muslims, continued apostasy proceedings against a convert from Islam. Conversion from Islam is not permitted under Islamic law, and any such converts risk the loss of civil rights. Security services increased non-intrusive monitoring of Christian churches and leaders for security reasons; this was generally welcomed by Christians. While relations between Muslims and Christians generally were peaceful, adherents of unrecognized religions and Muslims who converted to other religions faced societal discrimination and the threat of mental and physical abuse by their families, government officials, and at times community members. -
Religious Freedom As Equality 133 Frederick Mark Gedicks
Routledge Handbook of Law and Religion The field of law and religion studies has undergone a profound transformation over the last 30 years, looking beyond traditional relationships between State and religious communities to include rights of religious liberty and the role of religion in the public space. This handbook features new, specially commissioned papers by a range of eminent scholars that offer a comprehensive overview of the field of law and religion. The book takes on an interdisciplinary approach, drawing from anthropology, sociology, theology and political science in order to explore how laws and court decisions concerning religion contribute to the shape of the public space. Key themes within the book include: • religious symbols in the public space; • religion and security; • freedom of religion and cultural rights; • defamation and hate speech; and • gender, religion and law. This advanced level reference work is essential reading for students, researchers and scholars of law and religion, as well as policy makers in the field. Silvio Ferrari is professor of Law and Religion at the University of Milan. He is Life Honorary President of the International Consortium for Law and Religion Studies and is an Editor-in- Chief of the Oxford Journal of Law and Religion. He received the 2012 Distinguished Service Award from the International Center for Law and Religion Studies. ‘Few areas of contemporary legal scholarship have developed so exponentially in so short a space of time as the interface between law and religion. This outstanding Handbook not only synthesises and systematises that body of scholarship but firmly anchors it within those broader interdisciplinary frameworks which are essential to its understanding. -
Conflict Between Freedom of Expression and Religion in India—A Case Study
Article Conflict between Freedom of Expression and Religion in India—A Case Study Amit Singh Centre for Social Studies, University of Coimbra, Colégio de S. Jerónimo Apartado 3087, 3000-995 Coimbra, Portugal; [email protected] Received: 24 March 2018; Accepted: 27 June 2018; Published: 29 June 2018 Abstract: The tussle between freedom of expression and religious intolerance is intensely manifested in Indian society where the State, through censoring of books, movies and other forms of critical expression, victimizes writers, film directors, and academics in order to appease Hindu religious-nationalist and Muslim fundamentalist groups. Against this background, this study explores some of the perceptions of Hindu and Muslim graduate students on the conflict between freedom of expression and religious intolerance in India. Conceptually, the author approaches the tussle between freedom of expression and religion by applying a contextual approach of secular- multiculturalism. This study applies qualitative research methods; specifically in-depth interviews, desk research, and narrative analysis. The findings of this study help demonstrate how to manage conflict between freedom of expression and religion in Indian society, while exploring concepts of Western secularism and the need to contextualize the right to freedom of expression. Keywords: freedom of expression; Hindu-Muslim; religious-intolerance; secularism; India 1. Background Ancient India is known for its skepticism towards religion and its toleration to opposing views (Sen 2005; Upadhyaya 2009), However, the alarming rise of Hindu religious nationalism and Islamic fundamentalism, and consequently, increasing conflict between freedom of expression and religion, have been well noted by both academic (Thapar 2015) and public intellectuals (Sorabjee 2018; Dhavan 2008). -
A Comparative Reading of Taylor and Gandhi on Holistic Identity
The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity Author: Joshy P. Varghese Persistent link: http://hdl.handle.net/2345/bc-ir:104265 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College Graduate School of Arts and Science Department of Philosophy THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY a dissertation by JOSHY P. VARGHESE Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy April, 2013 ©Copy Right by JOSHY P. VARGHESE 2013 ABSTRACT THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY By Joshy P. Varghese Director: Prof. Jeffrey Bloechl The human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls “embeddedness” in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects. -
The Religion-State Relationship Relationship Religion-State the — Their Own People to Live
SpecialPOLICYReportFOCUS UNITED STATE S C O M M I SS I O N O N I NTERNATIONAL R ELIGIO US F R E E D O M SUDAN M O 2012F ALL Update 2 0 1 1 F R E E D IOUS G The Religion-State Relationship LI THE U.S. COMMISSION E R L ON INTERNATIONAL NA IO and the Right to Freedom of RELIGIOUS FREEDOM was created by the N I N T E R N AT Religion or Belief: O N International Religious ISSIO Freedom Act of 1998 MM O to monitor the status U . S . C A Comparative Textual Analysis of the of freedom of thought, Constitutions of Majority Muslim Countries conscience, and religion and Other OIC Members or belief abroad, as Refugees from Southern Kordofan, Sudan at Yida refugee camp in South Sudan greet international visitors. defined in the Universal Declaration of Human ere are no reports about the killings Under the control of Sudanese President Omar Rights and related al-Bashir, the Sudanese Armed Forces (SAF) and in Sudan but we hear on the radio Khartoum’s paramilitary Popular Defense Forces international instruments, about the killings everywhere else (PDF) have targeted persons based on religion, and to give independent in the world. We don’t feel like the ethnicity, and political aliation in Southern policy recommendations international community cares, we are Kordofan and Blue Nile states. e government also has bombed and denied humanitarian assis- not a priority. to the President, tance to civilians, creating an urgent humanitarian —SPLM-N ELECTION VOLUNTEER, KADUGLI crisis in the two states. -
The Enduring Ambiguities of Japan's Postwar Secularism
THE ENDURING AMBIGUITIES OF JAPAN’S POSTWAR SECULARISM David Rangdrol Thesis submitted to the Faculty of Graduate and Postdoctoral Studies in partial fulfillment of the requirements for the Doctorate in Philosophy degree in Political Science School of Political Studies Faculty of Social Sciences University of Ottawa © David Rangdrol, Ottawa, Canada, 2018 ABSTRACT Following decades of state control of religion, a secular constitution was introduced in Japan in 1947, presenting favourable prospects for safeguarding freedom of conscience and equality. However, the vague language used in Articles 20 and 89 of the constitution arguably complicated the task of creating a strong, liberal secular regime. This thesis, therefore, will describe how institutional flaws have compounded the secularism-related challenges linked to the revival of Shinto’s public role in the postwar era, as well as the controversies surrounding the creation of a powerful Buddhism-based political party, the Komeito. In this regard, the Japanese case provides an opportunity to reflect on similar issues elsewhere in the world. Indeed, attempts at fostering citizens’ civic cohesion are being challenged in nation-states worldwide; on one hand, by the absolutist goals of religio-political movements, and on the other, by state-led constructions of national and religious identities. The Japanese case can especially contribute to the debates concerning the introduction of secularism in non-Western societies – notably where the notions used to articulate secularism, such as the religion–state dichotomy, either are absent or lack deep cultural and historical roots. By focusing on the impact of key ambiguities found at the core of Japan’s secular rules, the thesis will argue that institutional design choices, rather than cultural barriers, are responsible for some of the most important challenges confronting secularism in Japan today.