• 主题
高级搜索  >
历史搜索 清空历史
首页> 外文学位 >A pre-history of Indian secularism: Categories of nationalism and communalism in emerging definitions of India, Bombay presidency c. 1893--1932.
【24h】

A pre-history of Indian secularism: Categories of nationalism and communalism in emerging definitions of India, Bombay presidency c. 1893--1932.

机译：印度世俗主义史前史：孟买轮值主席国印度新兴定义中的民族主义和共产主义类别。 1893--1932。

获取原文
获取原文并翻译 | 示例
页面导航
  • 摘要
  • 著录项
  • 相似文献
  • 相关主题

摘要

Since Independence, secularism has been central to the ideology of the Indian nation-state. An inextricable part of 'mature' nationalism, secularism signified all that was progressive about a modern society. The public identification of religion--- 'communalism'---would result in the miring of India in the pre-modern identities that had resulted in the horrors of Partition. The debates on the place of the religious community in Indian society have turned on the oppositions of 'secularism and communalism'. However, these categories have become locked into a binary relationship which is unhelpful in understanding conflict between Hindu and Muslim communities or its historical relationship to the construction of Indian nationalism.;This thesis historicizes the meanings of secular nationalism and communalism in India. It shows that these categories are not transhistorical, but were defined together. Indian secularism was not about creating a tolerant society where all religions were equally true. It was about the democratic project that a newly-independent national state had embarked upon, and the ways in which this state sought to resolve the place that minorities, specifically Muslims and backward castes, would have within it. I argue that broad-based notions of Hindu community, and categories of nationalism and communalism, majority and minority, emerged over the nineteenth and twentieth centuries. These categories provided the conceptual preconditions for the meaning of Indian secularism as it existed by 1950.;The dissertation has charted the emergence of these categories. I look at the cow protection riots and Ganpati festivals in Maharashtra 1893 for the emergence of the category of a (high caste) Hindu community; the swadeshi movement and the reworking of Maratha history for the idea of the Indian patriot as essentially Hindu; the 1909 constitutional debates for the emergence of the category 'communal', and its association with the Muslim community; the Khilafat movement in Sind as marking the possibility of defining Indian nationalism outside of majoritarian terms; the post-Khilafat period for the crystallizing of definitions of 'nationalism' and 'communalism'; and the conflict between Gandhi and Ambedkar which determined that Untouchables would be considered part of a Hindu majority and not a minority in their own right.
机译：自独立以来，世俗主义一直是印度民族国家意识形态的核心。世俗主义是“成熟”民族主义不可分割的一部分，它标志着关于现代社会的一切进步。公众对宗教的认同-“共产主义”-将导致印度对前现代身份的热爱，这导致了分区的恐怖。关于宗教团体在印度社会中地位的辩论，转向了“世俗主义和共产主义”的反对​​。但是，这些类别已陷入二元关系，无助于理解印度教和穆斯林社区之间的冲突或其与印度民族主义建设的历史关系。;本文对印度世俗民族主义和共产主义的含义进行了历史化。它表明这些类别不是跨历史的，而是一起定义的。印度的世俗主义并不是要建立一个所有宗教都一样真实的宽容社会。这是关于一个新独立的民族国家开始的民主计划，以及该国家试图解决少数群体，特别是穆斯林和落后种姓将在其中拥有的地方的方式。我认为，在19世纪和20世纪出现了印度教社区的基础广泛的概念，以及民族主义和共产主义的类别（多数和少数）。这些类别为印度世俗主义在1950年之前的存在提供了概念上的先决条件。论文概述了这些类别的出现。我考察了1893年马哈拉施特拉邦的牛群保护暴动和Ganpati节，这是印度（高种姓）社区类别的兴起。斯瓦德运动和马拉加历史的重塑，以印度爱国者实质上是印度教徒的观念为中心； 1909年针对“公共”类别的出现及其与穆斯林社区的关联的宪法辩论；信德省的Khilafat运动标志着有可能在多数派定义之外定义印度民族主义；在后基拉法特时期，明确了“民族主义”和“社区主义”的定义；甘地与安贝德卡（Ambedkar）之间的冲突决定了不可接触者将被视为印度教多数派的一部分，而不是他们本身的少数派。

著录项

  • 作者

    Tejani, Shabnum Shaukatali.;

  • 作者单位

    Columbia University.;

  • 授予单位 Columbia University.;
  • 学科 History Asia Australia and Oceania.
  • 学位 Ph.D.
  • 年度 2002
  • 页码 416 p.
  • 总页数 416
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

相似文献

  • 外文文献
  • 中文文献
获取原文

客服邮箱：kefu@zhangqiaokeyan.com

京公网安备：11010802029741号 ICP备案号：京ICP备15016152号-6 六维联合信息科技 (北京) 有限公司©版权所有

  • 客服微信

  • 服务号