By Ishtiaq Ahmed
ISBN-10: 0415602270
ISBN-13: 9780415602273
The proposal of a ‘politics of faith’ refers back to the expanding function that faith performs within the politics of the modern international. This e-book offers comparative kingdom case experiences at the politics of faith in South and South Asia, together with India, Pakistan and Indonesia. The politics of faith calls into query the relevance of modernist notions of secularism and democracy, with the emphasis in its place on going again to indigenous roots looking for real ideologies and types of country and country development. in the context of the person international locations, chapters concentrate on the results that politics of faith has on inclusive nation-building, democracy and the rights of people, minorities and ladies.
The publication makes a contribution to either the theoretical and conceptual literature at the politics of faith in addition to make clear the consequences and ramifications of the politics of faith on modern South Asian and South East Asian nations. it's of curiosity to scholars and students of South and South East Asian stories, in addition to Comparative Politics.
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Additional resources for The Politics of Religion in South and Southeast Asia
Example text
Yet, despite the phenomenal growth in ritualistic Islam in Islamism beyond the Islamic heartland 31 Bangladesh, the average Muslim has remained almost totally insensitive to the corruption, deception and immoral behavior of traders, professionals, bureaucrats, politicians and members of the civil society. In view of Transparency International’s singling out Bangladesh as the most corrupt country consecutively Þ ve times between 2000 and 2005, one wonders if Bengali Muslims’ apparent religiosity has any positive correlation with their moral degeneration at all as they accept corruption as a way of life, while Islam remains barely a shield against divine retribution in the hereafter.
27 It was estimated in 2004 that roughly 40 percent of the global poor live in South Asia. Despite impressive economic growth in recent years, the region has the highest rates of malnutrition and the largest numbers of undernourished children in the world. SufÞ ce it to say that India has the largest number of school-age children who have either not attended or have dropped out of schools. An authoritarian system of governance has remained the deÞ ning feature of Pakistan since the 1950s, Bangladesh was under military rule for 15 years (1975 to 1990), until recently the Nepalese monarch had the power to frustrate the democratic aspirations of the people at his will, and Sri Lanka’s uninterrupted democracy lacks any substantive participation from the Tamils.
She suggests that, facing ontological insecurity, individuals seek afÞ rmation of their self-identity by drawing closer to any collective that is perceived as being able to reduce insecurity and existential anxiety. This collective could be religion, nationalism or ethnicity. She adds that ‘Religion, like nationalism, supplies existential answers to an individual’s quests for security by essentializing the product and providing a picture of totality, unity and wholeness. ’38 In the context of South Asia, ontological insecurity has become an issue of great importance because of the mode of its interactions with the global economy.
The Politics of Religion in South and Southeast Asia by Ishtiaq Ahmed
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