Religion,ethnicity and politics: Hindu and Muslim Indian immigrants in the United States

This article focuses on the political struggles between Hindu and Muslim Indian immigrant groups in the United States over the definition of "Indianness". Hindu Indian American organizations define India as a Hindu society and are strong supporters of the Hindu nationalist movement in India. Muslim Indian American organizations, on the other hand, view India as a multi-religious and multicultural society. They are striving to safeguard India's secularism and towards this end, have entered into coalitional relationships with lower caste groups. Both types of organizations are working to influence American and Indian politics in line with their respective interests, leading to an exacerbation of the conflict between the two immigrant groups. This article examines the reasons for this development and its implications, both for the development of an Indian American community in the United States and for religion and politics in India.     

Veiled Nannies and Secular Futures in France

ABSTRACT

This article focuses on recent French efforts to expand legal regulation of religious symbols to childcare. Controversies over ‘veiled nannies’ serve as points of departure for investigating laïcité – French secularism – through which religion is regulated. The investigation is based on fieldwork among Muslim women in Marseille and on the analysis of legal decisions, official documents, and media. The debates on whether to legislate on religious symbols in the domain of childcare reveal how the line between religion and politics, and private and public is continuously redrawn through state efforts to cultivate and govern (secular) Republican selves. Drawing on Agrama’s [2012a. Questioning Secularism: Islam, Sovereignty and the Rule of Law in Egypt. Chicago, IL: University of Chicago Press] conceptualisation of secularism as a ‘problem-space’, I argue that legal regulation of religious symbols institutionalises a ‘secular suspicion’ at the heart of efforts to imagine and govern French society and its future, a future in which Muslims increasingly find it difficult to imagine themselves.     

The politics of diaspora and the morality of secularism: Muslim identities and Islamic authority in Mauritius

Previous work on inter-ethnic coexistence in Mauritius has portrayed secularism as the only possible site of the national, which is at the same time described as clearly separated from religious traditions. In contrast, focusing on understandings of secularism among Mauritian Muslims in the context of a politics of diasporic 'ancestral cultures', this article analyses secularism as a field of morality which is inseparable from questions of religious reform and authenticity. The discussion of ethnographic material from Mauritius suggests that the opposition between secularity and religiosity should be treated as a productive tension rather than a liberal antinomy.     

Contesting the Politics of Culture, Rewriting the Boundaries of Inclusion: Working for Social Justice with Muslim and Arab Communities

This article calls on anthropologists of education to assert a more public voice attacking the ideological purposes to which the concept of "culture" has been deployed following the September 11 attacks. We must support schools, communities, and the media to address the power and politics of race and religion in contemporary social and political contexts, rather than focus primarily on multicultural education about Islamic and Arab "culture." Finally, this article urges us to expand our knowledge of the processes of social incorporation for Muslim and Arab immigrant youth to include a deeper understanding of how global politics contribute to young people's sense of emerging identities.     

A shared Y-chromosomal heritage between Muslims and Hindus in India

Arab forces conquered the Indus Delta region in 711 AD and, although a Muslim state was established there, their influence was barely felt in the rest of South Asia at that time. By the end of the tenth century, Central Asian Muslims moved into India from the northwest and expanded throughout the subcontinent. Muslim communities are now the largest minority religion in India, comprising more than 138 million people in a predominantly Hindu population of over one billion. It is unclear whether the Muslim expansion in India was a purely cultural phenomenon or had a genetic impact on the local population. To address this question from a male perspective, we typed eight microsatellite loci and 16 binary markers from the Y chromosome in 246 Muslims from Andhra Pradesh, and compared them to published data on 4,204 males from East Asia, Central Asia, other parts of India, Sri Lanka, Pakistan, Iran, the Middle East, Turkey, Egypt and Morocco. We find that the Muslim populations in general are genetically closer to their non-Muslim geographical neighbors than to other Muslims in India, and that there is a highly significant correlation between genetics and geography (but not religion). Our findings indicate that, despite the documented practice of marriage between Muslim men and Hindu women, Islamization in India did not involve large-scale replacement of Hindu Y chromosomes. The Muslim expansion in India was predominantly a cultural change and was not accompanied by significant gene flow, as seen in other places, such as China and Central Asia.Electronic supplementary material Supplementary material is available in the online version of this article at and is accessible for authorized users.Ramana Gutala and Denise R. Carvalho-Silva contributed equally to the article.     

Muslim Youth in Canadian Schools: Education and the Politics of Religious Identity

This article provides an ethnographic analysis of the schooling experiences of Muslim youth in Canada who are committed to maintaining an Islamic lifestyle despite the pressures of conformity to the dominant culture. Little attention has been paid to how religious identity intersects with other forms of social difference, such as race and gender in the schooling experiences of minoritized youth. Using a case study often Muslim students and parents, this article demonstrates how Muslim students were able to negotiate and maintain their religious identities within secular public schools. The participants' narratives address the challenges of peer pressure, racism, and Islamophobia. Their stories reveal how Muslim students are located at the nexus of social difference based on their race, gender, and religious identity. The discussion further explores the dynamics through which these youth were able to negotiate the continuity of their Islamic identity and practices within schools despite the challenges that they faced. Building upon existing theories of identity maintenance and construction, this research demonstrates how the interplay of the core factors of ambivalence, role performance, and interaction and isolation are implicated in the way Muslim students negotiate the politics of religious identity in their schooling experiences.     

HLA antigens in three populations of India

In blood samples from a Hindu population of Uttar Pradesh (North India) and from two Muslim groups, one from Andhra Pradesh (South India) and the other from Gujurat (West India), frequencies of 38 HLA-A, -B and -C antigens were investigated. Eight antigens - A23, A25, A29, A32, Bw45, B21, Bw22 and Bw53 - were absent in the Hindu population, four different antigens - A29, Bw52, B14 and Bw42 - were absent in Hyderabad Muslims, two antigens - A31 and Bw45 - were lacking in Surat Muslims. The three populations showed considerable genetic heterogeneity. The genetic difference between the two Muslim groups was small, but the Hindu population showed pronounced differences from each of the Muslim groups.     

Dermatoglyphic studies among the two breeding isolates of Gujjars of northwestern India

Dermatoglyphic studies among two breeding isolates of Gujjars (200 individuals from each population) from northwestern India have been carried out. The distribution of phenotypic frequencies of dermatoglyphic features among the Hindu and Muslim Gujjars provides strong evidence that these populations have become distinct in the course of their history. This could have occurred due to the inflow of genes from Muslim invaders and surrounding populations or from the effects of inbreeding and biosocial and geographical isolation of the Muslim Gujjars from their counterpart, the Hindu Gujjars. However, the frequency distribution of dermatoglyphics of the Hindu Gujjars resembles those of the Rajputs, Jats, and Ahirs, suggesting an infrequent inflow of genes from neighboring populations and probably their recent isolation. Sexual dimorphism for dermatoglyphics has also been observed in both Hindu and Muslim Gujjar populations.     

The Order of Men: the Nation and the Metropolitan Imaginary at an Indian Public School

This article is concerned with exploring discursive constructions of Indian post-coloniality and modernity. The analysis focuses upon a fully residential boys school in North India, the Doon School, which has played a historically significant role in the production of a discourse on nationhood and citizenship. Elsewhere, I have argued that the School defines its citizenship project in terms of three main ‘imaginaries’: secularism, rationality, and ‘metropolitanism’. This paper explores the construction of a narrative of the post-colonial nation-state at the School through ‘metropolitanism’.     

Sometimes Similar,Sometimes Dangerously Different: Exploring Resonance,Laminations and Subject-Formation in South India

This paper explores the ways in which particular individuals or groups are cast as problematically other at certain times by exploring the relationship between empathy and antipathy – identified as products of ‘resonance’, or a certain kind of responsiveness to embodied encounters with others and also to concerns, ideas and discourses that originate locally or from elsewhere. Consequent effects on subject-formation and affordances of social possibilities are explored through an intensive focus on one Muslim man. The notion of a ‘laminated subjectivity’ is presented and elucidated. The paper draws on ethnography conducted in a Tamil town and is set against the backdrop of Hindu–Muslim relations in India.     

Attaining the mystical body: Indian Sufi ascetic practices

While anthropologists have carefully documented various Sufi orders, the bulk of these studies focus on socio‐historic and organisational aspects of Sufism. This has been especially the case of Sufis in India. There is an apparent lack of examining experiential aspects Sufi mystical practices. In India, many Sufi orders are intrinsically linked with Muslim shrines. Muslim shrines are viewed by Sufi as being invested with barkat (divine blessedness, sacred power), a power generally assumed to be a gift conferred upon the saint by Allah. Consequently, Sufis often engage in their mystical practices in the proximity of Muslim shrines. The shrine of the Sufi saint Nizamuddin Auliya, located in Delhi, is a renowned thaumatological shrine which is a centre for Sufi activities. Sufis spend many years engaged in a rigorous regimen of ascetic and mystical practices. These form a central part of their daily lives at the Nizamuddin shrine. In this article, I explore the notion of mystical mastery among Indian Sufis and ways in which their ascetic practices seek to attain a mystical body. I contend that mystical mastery is a form of re‐authoring the self, in that Sufis’ mystical complexes permit them to transform and modify themselves through various operations on their bodies.     

Global Violence and Indonesian Muslim Politics

The attacks of September 11, 2001, in the United States and the U.S.-led campaign in Afghanistan provoked fierce threats of violence in Indonesia, the world's largest majority-Muslim country. Western journalists portrayed these reactions as among the most destabilizing in the Muslim world. Less widely reported, however, was the intensification of a struggle between Muslim proponents of democracy and neof undamentalist conservatives, sparked by the same incidents. This article explores the varied reactions of Muslims to the violence of September 11 and its aftermath in light of this contest between rival Muslim groupings. It examines their competing visions of Islam and nation, as well as their supporting alliances in state and society. The example highlights the pluralism of Muslim politics and the special challenges of democratic transitions. Emphasizing the plurality and permeability of civilizations, the example also suggests that there is no "clash of civilizations" between Islam and the West but, rather, a more open process of globalization, localization, and exchange. [Keywords: Islam, Indonesia, violence, democratization, civilization]     

Living conditions and the health of two social groups inhabiting a squatter settlement in Calcutta, India

Squatter dwellers are found in almost all the Third World countries. Poor living conditions are the characteristic features of all the squatter settlements. Again, poor living conditions are also associated with the health condition of the squatter dwellers. In the present study an attempt has been made to compare and contrast the living condition of two social groups (Hindu and Muslim) inhabiting a squatter settlement in Calcutta, India. The results show that the overall living condition of the Muslim is worse than that of the Hindu. The morbidity pattern is also worse in the Muslim than in the Hindu.     

Believing in a secular age: Anthropology,sociology and religious experience1

Charles Taylor’s A Secular Age generated a great deal of attention—and has stimulated important debates—among a diverse range of scholars in sociology, history, politics, religious studies and to a lesser extent, anthropologists. Much of the debate has focused on the implications of Taylor’s work for the so‐called secularisation thesis and the place (or non‐place) of religion in the so‐called public sphere. The essays in this volume arise less out of such concerns and more from Taylor’s discussion of secularism in a third, ‘experiential’ sense. Each paper addresses the question of what it is like to ‘believe’ (or not ‘believe’) in the modern world. Among other things the authors of the essays published in this Special Issue are concerned to develop better understandings of the conditions under which belief and unbelief may be experienced as open, rather than closed, to the possibility of other ontological construals, thereby building on Taylor’s insights into the phenomenology of modern secularism.     

Love and elopement in northern Pakistan

This article focuses on conceptions of romantic love held by Khowar-speaking Muslim people in the Chitral region of northern Pakistan. It shows the ways in which romantic love in Chitral is expressed through a local poetic genre that has its cultural roots in Persian Sufi poetry. This body of literature is cherished by Chitralis, and now engaged in an interaction with very different images of romance emerging from an 'alternative' site of Asian modernity: the Bollywood film. Romantic love in Chitral is not only confined to a fantasy-like realm of poetic discourse, however; elopement marriages are also a regular feature of Chitrali life. These marriages a source not only of considerable anxiety but also of open reflection by Chitralis, and this article seeks to document the range of insights this open reflection furnishes into the changing shape of Chitral society today.     

At the back stage of prenatal care: Japanese Ob-Gyns negotiating prenatal diagnosis

In this article, I explore the reluctance of Japanese ob-gyns to discuss prenatal diagnosis (PND) tests with pregnant women. The analysis focuses on the culturally specific ways in which ob-gyns formulate their cautiousness and criticism toward PND while invoking a local moral economy. Analyzing ob-gyns' accounts, I show how the ambiguities of PND are constituted in a specific moment in Japanese culture, history, disability politics, and national reproductive policies and are formulated through local paradigms of thinking about pregnant women, their fetuses, and the process of becoming a person in Japanese society. Finally, I show how PND in Japan is pushed to a "back-stage" realm in which the diagnosis for fetal anomalies is practiced in secrecy.     

Paperwork,patronage, and citizenship: the materiality of everyday interactions with bureaucracy in Tamil Nadu,India

This article explores the material practices through which lower-caste and poor villagers engage with bureaucracy in contemporary India. We take documents and paperwork – such as ration cards and community certificates – as a ‘lens’ through which to explore how paper materiality is infused with the politics of power, patronage, and identity. The article brings ethnography from rural Tamil Nadu, South India, in conversation with two bodies of literature: one on the materiality of bureaucracy and one on the nature of political mediation in contemporary India. We demonstrate how everyday engagements with paperwork as well as processes of applying, form filling, and securing recommendations are constitutive of social and political relationships and, ultimately, of citizenship itself. Political mediation around paperwork and bureaucracy generates a hierarchy of citizens rather than equal citizenship for all, yet ordinary villagers transpire as anything but passive. Drawing on patronage networks, engaging in affective performances, and navigating a politics of identity, they actively negotiate access to the state in an attempt to claim their rights as citizens.     

Relationship between anthropometric measures and body composition among Muslim females of West Bengal, India

The human body composition is assessed to determine percent body fat (PBF), fat mass (FM), and lean body mass or fat free mass (FFM). The topological distribution of body fat has been the subject of many studies in the world and India. To the best of our knowledge the present paper is the first report on the body composition in terms of PBF and FM, and their relationship with anthropometric measures in Muslim females in India. The present study examines anthropometric measurements and their relationship with the body composition among Muslim females of West Bengal, India. A cross-sectional study of 100 female, Muslim students of Howrah and Kolkata was undertaken to compare the relationships of biceps and triceps skinfold, waist, hip and upper arm circumference, waist hip ratio and conicity index with their body composition variables (PBF and FM). All anthropometric measures displayed significant (p < 0.05) correlation with body composition measures. The triceps skinfold, however, demonstrated a significant correlation with PBF (r = 0.90) and FM (r = 0.93). The greatest amount of variation of PBF (81.3 %) and FM (89.2 %) was explained by the triceps skinfold. In addition, a considerable amount of variation of PBF (72.8 %) and FM (86.0 %) was explained by the mid upper arm circumference. In conclusion, the present study displays a tendency of regional adiposity in the upper arm, triceps skinfold and mid upper arm circumference are much more strongly associated with body fat.     

Good Muslim, Bad Muslim: A Political Perspective on Culture and Terrorism

The link between Islam and terrorism became a central media concern following September 11, resulting in new rounds of "culture talk. This talk has turned religious experience into a political category, differentiating 'good Muslims" from "bad Muslims, rather than terrorists from civilians. The implication is undisguised: Whether in Afghanistan, Palestine, or Pakistan, Islam must be quarantined and the devil must be exorcized from it by a civil war between good Muslims and bad Muslims. This article suggests that we lift the quarantine and turn the cultural theory of politics on its head. Beyond the simple but radical suggestion that if there are good Muslims and bad Muslims, there must also be good Westerners and bad Westerners, I question the very tendency to read Islamist politics as an effect of Islamic civilization—whether good or bad—and Western power as an effect of Western civilization. Both those politics and that power are born of an encounter, and neither can be understood outside of the history of that encounter. Cultural explanations of political outcomes tend to avoid history and issues. Thinking of individuals from "traditional" cultures in authentic and original terms, culture talk dehistoricizes the construction of political identities. This article places the terror of September 11 in a historical and political context. Rather than a residue of a premodern culture in modern politics, terrorism is best understood as a modern construction. Even when it harnesses one or another aspect of tradition and culture, the result is a modern ensemble at the service of a modern project. [Keywords: Muslims, culture talk, Islamist politics, political identities, terrorism]