Census enumeration,religious identity and communal polarization in India

Census is considered to be a scientific exercise. However, it leaves a deep impact on religious and ethnic identities. This is because through census enumeration not only are boundaries of communities fixed, but also actual size and growth are known. This adds a new sense to the identities of the religious communities in the sphere of democratic politics. In India, the census was started around 1872 during the British rule, seven decades after the first census was held in Great Britain in 1801. The question on religion was included right from the first Indian census, unlike the British census which only included it in 2001. This paper shows that the inclusion of the question on religion, and the consequent publication of data on size and growth of population by religion during British rule, invoked sharp communal reactions. The demographic issues found a core place in the communal discourse that continued in independent India. The paper argues that the demographic data on religion was one of the important factors that raised Hindu–Muslim consciousness and shaped the Hindu and Muslim relationship in both colonial and postcolonial India. As a result, several demographic myths have found a place in the communal discourse shaping the political imagination of India.     

A Note on the Operation of the Dissolution of Muslim Marriages Act, 1939

The Indian legislature is circumspect in introducing major changes in personal laws. The Dissolution of Muslim Marriages Act, 1939 was legislation that sought to allow Muslim women the right to divorce like their counterparts in Hindu and other religions. The intent of this article is to explore the progress of inclusion of fault grounds and nonfault grounds into the wording of the statute of the Dissolution of Muslim Marriages Act, 1939.     

Muslim women and the politics of (in)visibility in late colonial Bengal

The paper attempts to understand ways in which gender and racially defined communal ideologies worked simultaneously to produce Muslim women in colonial Bengal as invisible within nationalist historiography. It argues that the negative representations of Muslim women underpinned the construction of other identity categories in colonial Bengal, and highlights the participation of Hindu/Brahmo women writers in this process.     

The British Asian Muslim male sport participation puzzle: an exploration of implications for sport development policy and practice

The purpose of this study is to explore intersections between religion, faith and social identity with regards to their impact on either promoting or preventing sport participation amongst self-identified British Asian Muslim males living in Birmingham (West Midlands of the UK) aged 16–25 years old. The research questions around this topic of study are to explore how interpretations of Islamic faith promote or prevent sport participation amongst young Muslim males. Secondly, the paper will examine the perspectives of Muslim male participants in relation to sport to identify factors determining sport participation. Finally, the study will consider implications for policy and practice in sport development. The study drew upon seven in-depth, semi-structured interviews with Muslim males aged 16–25 years old and applied a thematic analysis and coding methodology to unpick the key dimensions and findings from the data. Findings from the study indicate the complexity of young Muslim male sport participation contexts, dynamics in decision-making, family influence and perceptions held about other communities and their own. The study draws out key implications for agencies in sport development that seek to encourage sport participation cutting across school, community, local government and national governing body partnerships specifically considering Islamic faith communities.     

Culture and the law in Islam

Rather than living in a homogeneous world, Muslim women participate in vastly different cultures. The Women Living Under Muslim Law (WLUML) Network was set up to unite women in Muslim countries across the world and to stimulate them to analyze and reconceptualize the nature of their situation in order to formulate strategies for change. In Muslim countries, the law provides a web of rules which shape every aspect of women's lives. Because these laws have been presented as "Islamic," traditional human rights groups have been loathe to criticize them for fear of trampling religious rights. The WLUML started the "Women and the Law" project, therefore, to chart and conduct action-oriented research in law in 26 countries. This project is based on the conviction that the key to women gaining the power to control their destinies will lie in their ability to master the law that shapes their lives. This project should lay the foundation for the vindication of the human rights of Muslim women.     

Producing ‘internal suspect bodies’: divisive effects of UK counter‐terrorism measures on Muslim communities in Leeds and Bradford

Research on UK government counter‐terrorism measures has claimed that Muslims are treated as a ‘suspect community’. However, there is limited research exploring the divisive effects that membership of a ‘suspect community’ has on relations within Muslim communities. Drawing from interviews with British Muslims living in Leeds or Bradford, I address this gap by explicating how co‐option of Muslim community members to counter extremism fractures relations within Muslim communities. I reveal how community members internalize fears of state targeting which precipitates internal disciplinary measures. I contribute the category of ‘internal suspect body’ which is materialized through two intersecting conditions within preventative counter‐terrorism: the suspected extremist for Muslims to look out for and suspected informer who might report fellow Muslims. I argue that the suspect community operates through a network of relations by which terrors of counter‐terrorism are reproduced within Muslim communities with divisive effects.     

‘Upholding the Banner of Islam’: British Converts to Islam and the Liverpool Muslim Institute,c.1887–1908

Much has been written in recent years about the life of William Henry Abdullah Quilliam, late-Victorian propagator of Islam in Britain and founder of the Liverpool Muslim Institute (LMI). However, little attention has been given to Quilliam's fellow British Muslim converts, who constituted Britain's first indigenous Muslim community. This article briefly looks at the LMI as a missionary organisation. It then quantifies and examines the socio-demographics and post-conversion lives of the British Muslim community. It argues that individual commitment to both the LMI and Islam was affected by discrimination and misunderstanding of Muslims and their faith in society. However, by considering the fate of the Muslims following the LMI's demise, it is shown that a core of resolute converts held fast to their beliefs and played an important role in the consolidation of Islam in early twentieth-century Britain.     

Between Two Cultures? Muslim Children in a Western Liberal Society

SUMMARY: The experiences of Muslim children in Britain highlight some, of the complexities in the nation of cultural development. Their main problem is often described in terms of being trapped between the traditional Islamic values of their parents and the liberal and often secular values of the school. Multicultural education has not been able to resolve this problem fully, but as young Muslims themselves seek far creative ways of combining full British citizenship with their own distinctive religious commitments, there are signs that a new British Muslim cultural identity is gradually emerging.     

An intersectional perspective on Muslim women's issues and experiences in employment

Drawing on a qualitative study of second‐generation Pakistani heritage Muslim women in employment in the UK, this article uses and develops an intersectional perspective to explain the interconnected and overlapping factors, such as gender, ethnicity and religion that affect these women at work. It also considers individual strategies and resources these women use to address any obstacles in the way of their employment and careers. The article uses the notions of inequality regimes and intersectionality to explain inequality in the workplace and the complex challenges facing Muslim female employees. The results show that these women continue to face a myriad of challenges in the UK workplace, and that a unilateral focus on gender does not sufficiently explain the work‐related experiences of second‐generation Muslim women in the UK. Therefore, it is important to take into account gender's intersection with ethnicity and religion.     

Divine Development: Transnational Indian Religious Organizations in the United States and India

This article examines how Indian Americans’ religious organizations send not only financial remittances to India, but also social remittances that shape development ideologies. Comparing Indian‐American Hindu and Muslim organizations, I find both groups draw from their socioeconomic experiences in India and use their position as elite immigrants in the United States to identify and empower their respective religious constituencies in India and overturn different social relations (not just religious practices). Hindu Americans draw from their majority status in India to overturn India's lower position in the world system and support poverty alleviation efforts within a neoliberal development framework. Indian‐American Muslims draw from their poor status in India to overturn economic inequities within India by shifting India's development rhetoric from identity to class. Collective religious identities (expressed through organizations) not only affect the intensity of immigrants’ development efforts, but also their content and ideology. These findings urge us to fold transnational religious organizations into contemporary discussions on migration and development.     

‘Society does treat me differently and that is a shame’: understandings and feelings of Britishness amongst visibly observant young Muslims

There has been increasing media and political questioning of the national loyalties and identities held by young British Muslims, with a particular focus on those seen to separate themselves through strict and religiously observant dress and lifestyles. This paper draws primarily on research focusing on the meanings of ‘Britishness’ held amongst a group of visibly observant young Muslim adults. Empirical evidence is provided to demonstrate that although these young adults demonstrated an explicit and visible sense of Muslim identity, this co-existed without any conscious conflict with their British identity. The young adults’ acknowledgement of their religious attachment developed from a positive and proactive identification with Islam rather than one in opposition or rebellion against a British identity. Therefore, in a wider context, their lives must not be analysed only through the lens of religion, dress and appearance as this has repercussions in relation to national policy formation and subsequent perceptions of wider society.     

Armed masculinity,Hindu nationalism and female political participation in India

Male and female bodies as well as societal ideas defining cultural interpretations of masculinities and femininities are potent metaphors for expressing nation. This article examines two cultural expressions of nation and manliness – the Hindu soldier and warrior monk – disseminated by Hindu nationalist organizations in India. These images, among others, emerged from India's experience of British imperialism and are defined by values of martial prowess, muscular strength, a readiness to go to battle and moral fortitude. Men and women both respond to the call of a nationalism glorifying muscular warriors radiating an uncompromising moral resolve to defend their nation (us) against an easily recognizable enemy (them).

This article argues that this masculinized vision of nation carries important implications for women. Women enter this masculine environment through roles such as heroic mother, chaste wife and celibate warrior. Although divergent in their articulation at the grassroots, all three models of female behavior articulate two social themes. One, women's bodies represent national honor and two, this embodiment only works if women are chaste and virtuous. Indian feminists view such feminine activism with suspicion because the considerable empowerment women may derive from Hindu nationalist politics ultimately does not challenge the gendered power imbalances within the patriarchal Hindu family.     

Book reviews

In the long eighteenth century, the judges at the Old Bailey came to allow Jewish, Scottish, Muslim, Hindu and Chinese witnesses, but not Quakers, to swear oaths according to their own cultural practices. Although a non-Christian witness might be able to give testimony under oath, the jury still had to assess the veracity of the evidence. The increasingly adversarial mode of felony trials in the eighteenth century made the separation between who was legally able to testify and who was credible more pronounced. Barristers and prisoners raised concerns about the oaths of blacks and non-Christians as a means of impugning the truthfulness of a witness.     

Intersectional oppression: A reflexive dialogue between Muslim academics and their experiences of Islamophobia and exclusion in UK Higher Education

Islamophobia has seen a disturbing rise in British and international contexts; however, we see limited attention being afforded to this in the context of Higher Education (HE), particularly the impacts of this through the lens of staff members. HE continues to frame itself as a post-racial, secular, progressive, and inclusive space, yet is perpetually opposed due to its surreptitious and violent incidences of racism, classism, sexism and ableism. We discuss here, using liberatory-based and autoethnographic methodologies, Muslim staff members' experiences and insights of Islamophobia in UK HE institutions (HEIs)—a severely underrepresented group and largely invisible issue in the academy. We highlight the need to expose, challenge, question, and destabilise the continuous victimisation of Muslims within these spaces and beyond. We unpick issues related to intersectionality and different levels of exclusion by exploring the sense of belonging felt by Muslim staff; specific challenges and episodes of Islamophobia faced; and ways the sector can dismantle Islamophobia and begin developing practices to genuinely support anti-Muslim, anti-racist inclusion and social justice.     

British Perceptions of Concubinage and the Patriarchal Arab Household: The Reluctant Abolition of Slavery in Zanzibar, 1890s–1900s

This article explores the reluctant manumission of concubines in the British protectorate of Zanzibar. Informed by the sultan and the Arab oligarchy, the British regarded concubinage as a most common practice and concubines as central figures in the Arab household. Considering concubines who gave birth to children by their owners as wives, they surmised that the patriarchal Muslim family would disintegrate if concubines left their owners and children. The legal status of slavery was abolished in 1897, yet the colonial government postponed the inclusion of concubines in the abolition decree until 1909 because of concerns about social stability and the ambiguous legal status of freed concubines and their children.     

Radcliffe-Brown And Rivers: a correspondence

This paper focuses on a study of the multi-functional trouser-cord (that ties traditional Pakistani trousers) and its connotations within the Islamic dress tradition as well as local concepts of the body. Comparable to the importance of belts and loincloths in other cultures of the Muslim, Christian, and Hindu world, the apparently simple and unpretentious drawstring plays a central role in the Pakistani discourse of chastity and desire. On the one hand the tying of the trouser-cord stands for the Muslim ideals of modesty and body control, but on the other the untying of the string refers to the dimension of emotion and sexuality where it can be strategically deployed as a medium of erotic play, allurement, and sensuousness. Thus, the trouser-cord is an item of clothing carrying ambiguous meanings, reflecting the tension and moral polarity between ‘nomos’ and ‘eros’.     

Old and New Forms of Giving: Understanding Corporate Philanthropy in India

Corporate philanthropy in India is burgeoning due to a fast growing economy, rise in the number of billionaires, and the recent introduction of legislation that mandates spending 2 % of company profits on corporate social responsibility. Through analysis of key historical and anthropological texts, we argue that ‘business philanthropy has a long and honorable history in India’ (Sidel, Voluntas: International Journal of Voluntary and Nonprofit Organizations 12(2):171–180, 172, 2001), and explain this with reference to Indian giving practices from Hindu, Mughal (Muslim), British Raj, and Gandhian traditions. We then move into a review of the emerging field of literature on corporate philanthropy, to explore how these traditions synthesized with contemporary global business and economic practices to create a distinct form of Indian corporate philanthropy. We necessarily also include an overview of its salient critiques. This will be of interest to those concerned with Indian philanthropy and of culturally specific scholarship of philanthropy.     

Ritual Power: Risk,Rumours and Religious Pluralism on Lombok

This article shows how rituals occupy a key role in the negotiation of inter-religious relations on the island of Lombok. Building on the argument set out in Howe’s 2000 article on ‘Risk, Ritual and Performance’ in the Journal of the Royal Anthropological Institute that the anthropology of ritual has much to gain by focusing on risk, this article takes the rhetorical evocation of risk as a focus of inquiry, thereby refining understandings of how ritual efficacy are discursively generated. Examining a contested Hindu ritual performed in 2007, the article traces the representations of risk being mobilised by three sets of actors with stakes in the performance, showing how the ritual was a compromise co-produced by the Hindu Balinese organisers, Sasak Muslim groups and government officials. The article also uses this controversy to illustrate that Balinese and Sasak, despite adhering to different religions, share key assumptions about the power of ritual.     

A sociological comparison of anti‐Semitism and anti‐Muslim sentiment in Britain1

Comparisons of anti‐Semitic and anti‐Muslim sentiment (the latter also known as ‘Islamophobia’) are noticeably absent in British accounts of race and racism. This article critically examines some public and media discourse on Jewish and Muslim minorities to draw out the similarities and differences contained within anti‐Semitic and anti‐Muslim sentiment. It provides a rationale for focusing upon the period of greatest saliency for Jewish migrants prior to the Second World War, compared with the contemporary representation of Muslims, and identifies certain discursive tendencies operating within the representations of each minority. The article begins with a discussion of multiculturalism, cultural racism and racialization, followed by a brief exploration of the socio‐historical dimensions of Jewish and Muslim groups, before turning to the public representation of each within their respective time‐frames. The article concludes that there are both hitherto unnoticed similarities and important differences to be found in such a comparison, and that these findings invite further inquiry.     

Suburban ethnicities: Home as the site of interethnic conviviality and racism

This article explores the ways in which the white working-class residents of a suburban English town reflect on their relationships with their British Asian Pakistani Muslim neighbors. Its focus is on how everyday constructions of home become sites for the intermingling of discourses of intercultural conviviality and racism. My contention is that the idea of home has not yet been given the detailed critical attention that it deserves in the sociological literature on everyday manifestations of multiculturalism, conviviality, and racism. My supposition is that a special focus on the idea of home as the site of conviviality offers a productive avenue to analyze how intercultural relationships are formed and how the norms of neighborliness are thought to break down, opening a space for commonplace racialized and racist stereotypes to take hold. The idea of home is central to the rhythm and landscape of the English suburbs. It conjures up the idea of a uniform and aspirational white space. Drawing on this imaginary of home, I shall trace how “white working class” “English,” “Scottish,” and “Anglo-Italian” residents’ everyday constructions of home become embroiled with their relationships with their British Asian Pakistani Muslim neighbors.