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Religion / 13.01.2018

By Kabir Altaf One of the frequent topics of debate among those interested in South Asia is the caste system and whether it is unique to Hinduism or features in other South Asian religions as well. Hindu society has traditionally been divided into four castes (or varnas): Brahmins (priests), Kshatriyas (rulers, administrators and warriors), Vaishyas (merchants and tradesmen), and Shudras (artisans, farmers and laboring classes). A fifth group consists of those who do not fit into this hierarchy at all and are considered “untouchable”. What separates caste from other systems of social stratification are the aspects of purity and ascribed status. Upper-castes consider lower castes to be “impure” and have rigid rules about the kind of social interaction they can have with them. For example, upper castes will not accept food from those of a lower caste, while lower castes will accept food from those above...

Religion / 28.04.2017

By Anjum Altaf Religion is always ticking away in the background of almost every issue in Pakistan but there has been a decided uptick in the intensity of instructional fervour in recent days. The thrust is a desperate effort to make Pakistanis more pious in order to achieve the fast disappearing better society of our dreams. To start off, a committee of the National Assembly passed a bill to make teaching the Quran compulsory in grades 1 through 12 in all federal educational institutions. According the committee chair “the bill is one of the good steps and will benefit students.” The education minister added that “this bill was moved because it was the people’s demand and because it was the need of the hour.” The text of the bill states that “it will make the divine message understood; ensure the repose of society; peace and tranquillity; Promote...

Religion / 10.01.2016

I found myself residing once again in a locality exposed to holy noise – the simultaneous narration of the azaan from about a dozen mosques that renders the resulting sound completely unintelligible. This time there was one difference – one of the mosques had amplified itself beyond the reach of the competition and its imam had specialized in a quasi-sermon at six every other morning. Whether it was for a live audience or just for self-improvement I don’t know but almost every word of the narrative was now intelligible. After a few iterations, almost entirely repetitive, I figured out the pattern. The narration, about fifteen minutes in duration, was divided into two equal halves – the first communicated a list of things God doesn’t want people to do and the second a matching list of things God does want people to do. Needless to say,...

Religion / 30.01.2011

By Pilid Lao

Today’s Supreme Court decision in Prafull Goradia v. Union of India is ludicrous to say the least. The question was straightforward and simple: whether a government grant funded by taxpayer money violates the proscription of Art. 27 against state fostering religious activity. Article 27 of the Constitution of India states:
No person shall be compelled to pay any taxes, the proceeds of which are specifically appropriated in payment of expenses for the promotion or maintenance of any particular religion or religious denomination.
Religion / 17.01.2011

By Anjum Altaf I made the argument in an earlier post (The Peculiar Nature of the Pakistani Liberal) that the political debate in South Asia is confused because we have borrowed labels – “conservative,” “liberal,” “progressive,” “reactionary” – from the discourse of the European Enlightenment without adapting them to the local context. My intent was to follow up and attempt a more nuanced portrait of an individual who would be loosely identified as a liberal in Pakistan today. I realize now that in doing so I would have to negotiate through the tricky terrain of secularism, which, like the others, is a concept that has suffered much distortion in South Asia. Therefore, I need first to state clearly how I understand secularism before I move ahead to discuss how South Asian ‘liberals’ or ‘conservatives’ relate to it.
Religion / 17.11.2010

Reading a 1956 interview with the writer William Faulkner, I gained an insight into religion that I wish to share with readers. In order to set the context for Faulkner’s remarks, I will reproduce a section of the interview and then focus on the part that triggered the new thought in my mind. INTERVIEWER: Are there any artistic advantages in casting the novel in the form of an allegory, as the Christian allegory you used in A Fable? FAULKNER: Same advantage the carpenter finds in building square corners in order to build a square house. In A Fable, the Christian allegory was the right allegory to use in that particular story, like an oblong, square corner is the right corner with which to build an oblong, rectangular house.
Religion / 24.09.2010

From A’daabKhuda HafizAllah Hafiz – How cultural expressions are transformed?

By Ahmed Kamran   We have seen in Part 4 how by the time Pakistan was formed the die was already cast. Let’s see how we continued to sink further into intolerance and religious bigotry declaring more of us as Kafirs and non-Muslims. How the long journey that we collectively embarked upon on this Bypass is clearly leading us through barren and desolate cultural landscapes to eventual self-destruction. The question is: Is there an exit available on this Cultural Bypass? After a long colonial occupation, India was declared independent and a new country, Pakistan, specially carved out of the majority Muslim areas of India emerged on the world’s map in August 1947 amidst human blood flowing in the streets and fires burning from the houses.
Religion / 15.09.2010

From A’daabKhuda HafizAllah Hafiz – How cultural expressions are transformed?

By Ahmed Kamran   In the previous three parts (here, here and here) we examined the long journey of Indian Muslims from the inception of a great common Indo-Persian culture in the 13th century to its political isolation especially by the end of 1930’s. By the time British rulers were fully engaged in World War 2, Muslims, with an acute sense of their separate identity that developed particularly in the backdrop of political events during 1920’s and 1930’s, were about to embark on a collision course with rest of the Indian people. Let’s discuss the key drivers of this great sea change in Indian politics as the British prepared to leave an independent India in the hands of indigenous people.
Religion / 10.09.2010

From A’daabKhuda HafizAllah Hafiz – How cultural expressions are transformed?

By Ahmed Kamran   In Parts 1 & 2 we discussed an Indo-Persian culture that evolved in India, and how this Ganga-Jamni Tehzib responded to the collapse of Muslim political power and the rise of European powers. We have seen how the frustration of the Muslim intelligentsia gave rise to an aggressive Jihad culture and an inverse reflection led it to the pursuit of modern knowledge and secular progress. Let’s see how Indian Muslims slowly drifted towards a new path of social and political isolation.
Religion / 03.09.2010

From A’daabKhuda HafizAllah Hafiz – How cultural expressions are transformed?

  By Ahmed Kamran   In Part-1 of this discussion we briefly traced how a highly tolerant Indo-Persian culture, a Ganga-Jamni Tehzib, emerged in India over many centuries of interaction between a Muslim Persian empire and a rich Indian civilization before the advent of European powers in India and the spread of their influence in our intellectual and cultural life. Let’s now see how particularly the Muslim thought process in this Ganga-Jamni culture responded to the disrupting influences of the English ascendency.