Abstract
Is Indian secularism the Indian version of a universal conceptual category—secularism in India—with its own defining characteristics in addition to some essential general features that it shares with secularism elsewhere? Or, is it significantly distinctive for us to be wary of its being treated as just a variant without, however, asserting its uniqueness? Rajeev Bhargava has argued forcefully for Indian secularism being “a distinctively Indian and differently modern variant of secularism.”1 Although broadly in agreement with his formulations, particularly his emphasis on the multivocality of secularism in the West, I develop my argument somewhat differently, focusing for heuristic purposes more on the specificity of Indian secularismthan its generality. Let me recall Max Weber’s insightful observation that whatever is “historical” is so because it is “significant in its individuality.”2 Moreover, it seems to me, the method of civilizational comparison through “typification,” with a view to revealing the universal by focusing on difference, is appropriate for this endeavor.3
Vision is ideological almost by definition...the way in which we see things can hardly be distinguished from the way in which we wish to see them.
—Joseph Schumpeter
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Notes
Rajeev Bhargava, “The Distinctiveness of Indian Secularism,” in The Future of Secularism, ed. T. N. Srinivasan (New Delhi: Oxford University Press, 2007), 20–21.
Max Weber, The Methodology of the Social Sciences (Glencoe, IL: Free Press, 1949), 78.
T. N. Madan, “Secularism in Its Place,” Journal of Asian Studies 46, no. 4 (1987): 747–759.
T. N. Madan, “The Social Construction of Religious Identities in Rural Kashmir,” in Muslim Communities of South Asia, ed. T. N. Madan (New Delhi: Manohar, 2001), 229–268.
Rudrangshu Mukherjee, ed., Great Speeches of Modern India (New Delhi: Random House, 2007), 119–142.
See Stanley Wolpert, Jinnab of Pakistan (New Delhi: Oxford University Press, 1988).
André Malraux, Antimemories (London: Hamish Hamilton, 1968), 145.
Shaikh Mohammad Abdullah, Flames of the Chinar: An Autobiography (New Delhi: Viking, 1993), 122.
Randhir Singh, Five Lectures in the Marxist Mode (New Delhi: Ajanta Publications, 1993), 49.
Romila Thapar, Ashoka and the Decline of the Mauryas (London: Oxford University Press, 1961), 255.
See Sri Ram Sharma, The Religious Policy of the Mughal Emperors (Bombay: Asia Publishing House, 1962).
See Karine Schomer and W. H. McLeod, eds., The Saints: Studies in a Devotional Tradition of India (Delhi: Motilal Banarsidass, 1987).
Donald E. Smith, India as a Secular State (Princeton, NJ: Princeton University Press, 1963), 72.
Surendranath Sen, Eighteen Fifty-Seven (New Delhi: Publications Division: Government of India, 1957), 382–384.
Neera Chandhoke, Beyond Secularism: The Rights of Religious Minorities (New Delhi: Oxford University Press, 1999).
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© 2010 Linell E. Cady and Elizabeth Shakman Hurd
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Madan, T.N. (2010). Indian Secularism: A Religio-Secular Ideal. In: Cady, L.E., Hurd, E.S. (eds) Comparative Secularisms in a Global Age. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230106703_11
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DOI: https://doi.org/10.1057/9780230106703_11
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