By Sonia Sikka, Bindu Puri, Lori G. Beaman
Taking a look past solely state-oriented ideas to the administration of non secular variety, this booklet explores methods of fostering respectful, non-violent and inviting social kinfolk between non secular groups. It examines the query of ways to stability spiritual range, person rights and freedoms with a standard nationwide id and ethical consensus. The essays talk about the interface among kingdom and civil society in ‘secular’ international locations and view case experiences from the the West and India. They learn topics equivalent to non secular schooling, spiritual variety, pluralism, inter-religious family and exchanges, dalits and faith, and matters coming up from the lived event of non secular variety in a variety of international locations. the amount asserts that if non secular violence crosses borders, so do rules approximately the way to stay jointly peacefully, theological mirrored image on pluralism, and lived practices of friendship around the barriers of spiritual identity-groupings.
Bringing jointly interdisciplinary scholarship from the world over, the publication will curiosity students and scholars of philosophy, spiritual experiences, political technological know-how, sociology and historical past.
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Additional info for Living with Religious Diversity
VEIL: Values, Equality and Differences in Liberal Democracies. ), Politics, Religion and Gender: Framing and Regulating the Veil. London: Routledge. Woodhead, Linda. 2013. ‘Tactical and Strategic Religion’, in Nathal Dessing, Nadia Jeldtoft, Jørgen S. ), Everyday Lived Islam in Europe. Aldershot: Ashgate. 16 2 FAITH, ETHNICITY AND NATIONALISM St. Thomas Christians in India SEBASTIAN VELASSERY T he major contemporary challenges that can generate certain complex issues with regard to the idea of togetherness in living are centred on (religious) faith, ethnicity and nationalism.
Do all belong equally? Who has a voice? How are power and resources distributed? Is belonging based on religious and ethnic identities? In societies which are not culturally homogeneous – and it is difficult to think of any that truly are – the internal dimension of constitutive justice often takes the form of religious fundamentalism in the minority communities. What is emphasized here is that a body politic that neglects the internal question of multifaiths cannot nurture and foster a cohesive national civil culture and can never incorporate all citizens with the commitment of a civil society to egalitarianism and inclusiveness.
The Hindu–Muslim bloodletting over the creation of Pakistan cost 800,000 lives and uprooted 14 million people. The question is: How do we hypothesize the meaning of togetherness in living if our human conditions are solely controlled by factors such as faith, ethnicity and nationalism? MULTIFAITHS AND CONSTITUTIVE JUSTICE These observations obviate the necessity to argue that religion, when combined with politics, has always played a dominant role in the creation of ethnic conflicts, fundamentalist attitudes, including religious and nationalist dogmas.