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"Sarkar, Tanika, 1949- editor"
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Tolerance, secularization, and democratic politics in South Asia
\"What is the relationship between secularization and tolerance? Critically analyzing the empirical and theoretical foundations of a putatively linear relationship between the two, this volume argues for moving past both romanticised readings of pre-modern tolerance and the unthinking belief that secularization will inevitably lead to tolerance. The essays collected in this volume include contributions from across South Asia that suggest that democratic politics have added a layer of complexity to questions of peaceful co-existence. Modern transformations in religious thought and practice have had contradictory implications for tolerance, which offer rich insights into contemporary debates in the region. This multi-disciplinary volume, which spans history, sociology, anthropology and political theory, questions the uncritical acceptance of tolerance as the best framework for engaging with difference, and probes the complications created by and through democratic politics\"-- Provided by publisher.
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Hindutva and Dalits
Despite the teachings of Babasaheb Ambedkar against Hinduism and its pernicious caste system, which he forsook to become a Buddhist, many Dalits have turned to Hindutva. The RSS under Balasaheb Deoras began to appropriate Ambedkar, engaging with Dalits and Adivasis, Hinduizing their beliefs, providing social welfare and binding them in a political alliance.Hindutva and Dalits: Perspectives for Understanding Communal Praxis takes a comprehensive view of the birth and growth of the Hindutva movement and its specific impact on Dalits. Part I, Theoretical Perspectives, explores the attitude of Hindutva vis--vis Dalits in its various manifestations. Part II, Hindutva in Operation, covers empirical evidence of its impact on Dalits. The contributors, distinguished scholar-activists, offer a provocative analysis on why both Dalits and Adivasis are drawn to Hindutva.As analysed by Tanika Sarkar in her incisive Foreword, Hindutva's hegemonic agenda lets ';subalterns develop a stake in their own subordination, not in resignation or despair but in eager self-identification with it'. The great strength of this collection is that it asks difficult questions that need to be asked and yet have no easy answers. The book, thus, makes an invaluable contribution to the debate and takes it forward.
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