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| 1 |
ID:
179990
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| Summary/Abstract |
In this introduction, we situate the special section, ‘Containing Religious Offence beyond the Courts’, within and beyond existing scholarship on religious offence in South Asia. Much of this scholarship focuses on the unintended effects of blasphemy laws, showing, for instance, that laws presumably intended to promote religious tolerance end up informing, if not encouraging, disputes around religious sensitivities. But while debates about the effects of law are crucial, we suggest that a more nuanced understanding of religious offence can be gained if we look past full-blown legal proceedings and the spectacular violence performed in the streets during religious offence controversies. This collection, then, directs attention to the friction around religious sensitivities that are handled and often mitigated locally—either entirely outside the courts or through bottom-up initiatives that unfold in combination with, or as a reaction to, top-down measures. Drawing on the extensive empirical field research of six scholars of religion and politics, these essays document existing containment modalities in diverse geographical and socio-religious settings in India and critically scrutinise their functioning and outcomes. They explicitly engage with critical understandings of peace and with scholarship on the micro-mechanism of coexistence and, in so doing, open up new avenues of enquiry about religious offence.
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| 2 |
ID:
122104
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| Publication |
2013.
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| Summary/Abstract |
Free speech is under attack in the West, and it's under attack from abroad. For years radical Islamists have targeted embassies abroad and individuals at home for "insulting" the Prophet Muhammad. And now diplomats and heads of state from Islamist countries are using international oganizations to pressure the West to criminalize blasphemy and are even lobbying for a global censorship regime.
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| 3 |
ID:
170475
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| Summary/Abstract |
At first glance, Christians and Shi‘is occupy starkly differing socio-economic and religious positions in Pakistani society. Yet, this article argues that both communities share some remarkable similarities in their engagement with the seemingly hostile Pakistani state. Both Christians and Shi‘is have not given up on claiming their stakes as full citizens of the nation despite repeated attempts by parts of the majority population to ostracise and exclude them. I show how they continue to re-read the early history of Pakistan, attempt to prove their unwavering loyalty to the state, try to build bridges with the majority community and, finally, portray themselves as being a spiritual elite that still guarantees the initial promise of Pakistan.
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