Desecularising the State: Religion and Politics in India after Independence

1991 ◽  
Vol 33 (4) ◽  
pp. 755-777 ◽  
Author(s):  
Subrata Kumar Mitra

The relationship of religion and politics is continuously fascinating and elusive, not least because it is rarely posed in a direct way. In stable democracies, incidents which are rather out of the ordinary, such as publishing the Satanic Verses in the United Kingdom or sporting the Islamic headscarf in a French state school, might push the issue temporarily to the centre of the political arena until the categories of normal politics, such as class, region, language or ethnicity, incorporate it or contrive to edge it beyond public visibility. In developing countries, one is accustomed to the more salient presence of religion in the public sphere: for example, the broad sweep of an Islamic revolution in Iran, popular jihad in the Middle East, the militant Sikhs in the Punjab, or the battle for the birthplace of Rama in North India. However, the intelligentsia in these countries who speak with the authority of modern science and the modern state see these events, important as they are, as the expression of primordial sentiments, and indicative of the underdeveloped nature of the people concerned, rather than as the political expression of unresolved issues, ill concealed by the fabric of normal politics and not articulated by political institutions.

2017 ◽  
Vol 1 (2) ◽  
pp. 155-166
Author(s):  
Kun Budianto

Islam is a religion perfect and comprehensive, it should have a major role in the political life of a country. To go toward the integration of society, the state and the Islamic ijtihad is needed that will provide guidance for parliamentarians or politicians in explaining hujahnya in politics. And the interaction of Muslims living in the modern world with the political will give new experiences and challenges towards a just and prosperous society. A clean and healthy politics will increase public confidence, especially in Indonesia that Islam is indeed manage all aspects from the economic, social, military, cultural to political. Political institutions in Islam, among others, consists of the concepts of the constitution, legislation, shura and democracy and also the ummah. Islam made ​​in the constitution is in order as the guidelines and rules of the game in the relationship between government and the people. Legislation created to deal with affairs of state and government set a law that will be enforced and implemented by people. While the shura and democracy are two interrelated things, shura is in deliberation and democracy also emphasizes the element of deliberation. And the ummah or community can be defined nation, people, people, communities and so on. It could be said that the people of an organization are bound by the rules of Islam.


2020 ◽  
Vol 15 (1) ◽  
pp. 96-108
Author(s):  
Innocent Ogbonna Nweke

Politics, they said is a dirty game. One tends to disagree with this assertion because man is a political being and everything man does is all about politics. It depends on the intention, and how each plays his or her own. Ozo title is one of the political institutions in Igbo land. It will be worthy to mention that the Ozo title meant in this paper is the primordial or original Ozo title in Igbo land and not the adulterated Ozo title today. It is one of the institutions that helps in governance, controls different sectors of the Igbo man’s life and equally checkmates the excesses in the land. This work tries to look at the politics in the Nigerian setting and that of the Igbo land as being championed by Ozo title men. It x-rays their day-to-day activities and compares them. The work equally will be able to evaluate the two. During the evaluation, it was discovered that politics is not dirty, it was also discovered that since the Ozo title men play this politics and play it very well, it now boils down on the makeup of the individual and the intentions of the people in it. It however suggests that the Nigerian leaders or politicians should look at the Ozo title institution and what it is for the Igbo man and borrow a leaf from them. The paper uses socio-cultural approach in the work. The paper finally warns that the Ozo title as used in this study is the primodial one and not the adulterated one. Thus, if the politicians in Nigerian today borrow from the Ozo title men in Igbo land, politics in Nigeria will be a better and an interesting one. Key words: Ozo title, Igbo land, Leadership, Politics, Nigeria


2021 ◽  
Vol 28 (2) ◽  
pp. 31-51
Author(s):  
Wasino Wasino ◽  
Endah Sri Hartatik ◽  
Fitri Amalia Shintasiiwi

In every country, regional social concepts are of significance in the political environment. In Indonesia, about 40% of the population are ethnic Javanese. Accordingly, their cultural concepts bear a considerable influence on the political map and presidential elections. As a large community, the Javanese hold on to longstanding historical notions of the position of the ruler and the wong cilik or commoner in the mechanics of governance and governmental administration. In Javanese social stratification, the ruler and the people are conceptualised and positioned in different ways compared with governance in modern democratic societies. Two broad social levels can be distinguished the wong cilik, consisting of peasants and the city lower classes, and the priyayi (or ruling elite and high class society). They can be somehow compared with the traditional classification of the proletariat or the working class and the bourgeois, the holders of the means of production. Both have their own social and economic life but have an interdependent relationship of exchanging services and goods. This relationship is known in Java as kawula and gusti, a cultural “patron-client” relation, containing supporting reciprocally based on authority.


2021 ◽  
Vol 18 (1) ◽  
pp. 224-231
Author(s):  
V.A. Smolyakov ◽  

This article considers the importance of “Asian values" and Confucianism for the political development of East Asian states. The author concludes that the cultural factor should be considered in connection with other factors - the level of economic and social development, the maturity of political institutions, and the efficiency of state governance. The processes of democratization in the region will develop slowly and wavily. The ways of transit to democracy in different countries will depend on local peculiarities


Author(s):  
Amiur Nuruddin ◽  
Ahmad Qarib ◽  
Azwani L ◽  
Muhammad Faisal Hamdani

Relations between Muslims and non-Muslims will often experience disruption / friction if not addressed wisely, especially in terms of social politics, the order of social life. In Islam, Religion and Politics two things are difficult to separate. This often becomes a polemic to produce many interpretations and frictions in various regions and majority Muslim countries. Interpretation of the Qur'anic verses relating to religious and political relations also has a variety of colors and patterns which in the end can also produce identity theory in the practice of life. This paper aims to look at the opinion of Ibn Atsur in terms of the relationship / relationship between Islam and non-Islam, in what way and practice how Muslims and non-Muslims can work together and coexist and in terms of what and how they should be separated. Writing that uses this character qualitative method tries to look at the data based on Ibn Atsur's interpretation in his book "al-Tahr r wa al-Tanwir" and is combined with his political attitude described in his books and scientific books which tell him about him in facing the political situation in Tunisia. In interpreting the verses relating to interfaith relations, Ibn Atsur looks more broadly giving freedom to non-Muslims. For example in interpreting Qs. Al-Mumtahanah verse 8-9 he said the reason for the prohibition of doing good to non-Muslims was hostility and in conditions of war "Religion" not other than that. Reasons other than religion cannot be justified in not doing good to non-Muslims and may do good to non-Muslims in all forms of goodness that are related to muamalah and relations between people. Even in terms of this flexibility politics also caused Ibn Atsur to face mass slander by being considered a supporter of the invaders for supporting dual citizenship in Tunisia and not at all suspicious of the French-Catholic colonialism when he appointed him Shaykh al-Isla Christian development in Tunisa. In other cases, Ibn ‘Ashur also displays a different attitude with other interpreters. In an interpretation of QS. Al-Maidah: [54], he said that it was not permissible to appoint Christian and Jewish leaders because of their religious differences. He added that making Jews and Christians as leaders could cause someone to get out of Islam (apostasy). Even in his political stance, Ibn Atsur once said that non-Muslims should not be made members of Shura or Majilis (Parliament, a type of DPR-MPR) on the grounds that they would never think of the religious interests of Muslims. Thus Ibn Atsur has an ambiguous attitude and changes in interpretation and progressive attitude by some scientists call him seeing the situation and the condition of the people he faces (dialectic).


Author(s):  
Olaf Bachmann

Like many other African military forces, the Gabonese national army was a direct offshoot of a colonial army—the French one, in this case. Like many of their former brothers in arms on the African continent, the Gabonese military has had difficulty finding their bearings in the newly independent nation, with which they have experienced no bonding. A coup carried out by a handful of officers in 1964 dealt an early blow to the development of civil‒military concord. As of 1965, the political leadership, then firmly in the hands of the Bongo family, made sure it would keep the military under control. An important part of the security belt created by the Bongo regime was the propping up—and corresponding generous endowment—of a Presidential Guard and the paramilitary forces of the Gendarmerie. With the regime feeling more and more secure, among other reasons thanks to the agile management of an extensive patronage system fuelled by the country’s oil wealth, the army was allowed to grow and develop somewhat, although it never reached the capacity to defend the country’s sovereignty against any serious threat. Over the more than four decades of Omar Bongo’s rule (1967‒2009), Gabon’s defense remained outsourced to France through a range of initially secret and later publicly “legitimized” defense treaties. Occasional tensions, such as in the mid-1970s, did not significantly alter that pattern. With its security firmly guaranteed by the Garde Républicaine, the Gendarmerie, and the French, the regime worked to integrate the army into its control system. This was done though accelerating creation of a large number of senior officers’ posts, and these officers were gratified with honors, financial rewards, and at times official government posts. Meanwhile, the rank and file were kept at bay. Consequentially, a two-tier army that mirrored the country’s sociopolitical makeup evolved. Small pockets of professional soldiers did emerge in the country over the years, especially among up to colonel-rank commissioned officers, who benefited from excellent training abroad and were able to perfect their skills on peacekeeping operations. However, professionalism did not percolate through the institution. In 2020, 10 years into the reign of Omar Bongo’s son, Ali, the relationship of the military to the political power is unclear. On the one hand, the army may be an instrument of repression used by a ruling elite that is less and less benevolent in distributing benefits because it has lost the resources to do so. Such was the case in response to unrest after the 2016 elections. On the other hand, it cannot be excluded that part of the army’s lumpenmilitariat could side with the people in a revolt against the government. Because the legitimacy of the clientelist order is under duress, the coercive force provided by the carriers of arms can provide one line of defense, but the military may also turn against their increasingly anemic patron.


Author(s):  
Geoffrey Marshall

The analysis of British political institutions in the twentieth century has not emerged solely from the writing of textbooks by political scientists. The genesis of general thinking about the government of the United Kingdom is to a lesser degree the product of professional reflection than is the development of theories about comparative government. It evolves more directly from the political process itself and from the controversies about government that government itself generates. This chapter discusses the powers of Parliament, the nature of cabinet government, the accountability of ministers, the dignified institutions, the re-modelling of Dicey’s institution, political institutions and public inquiry, and theory and analysis in political institutions.


2010 ◽  
Vol 6 (3) ◽  
pp. 335-338 ◽  
Author(s):  
WTE ◽  
TWB

The first punctual question arising is how, in its (single) constitutional being, a body such as the Union combines its constituent roots in the original founding authorities (the states) with those, autonomous, in its own institutions. These are the ECJ for interpretation; the political institutions for practice and convention. In other words, what is the actual relationship, under the urge of change, between the states as treaty masters and the European Council, the Council, the Parliament and the Court? Secondly, there is the question as to how these shared constituent roots reflect not on constitutional change but on the day-to-day legislative and executive functioning of the Union's body politic. The coming constitutional settlement on the euro's financial support mechanism will not only consist of a new treaty. It will also take the form of secondary legislation and case-law. A third, most fundamental, question is how this ever-unfinished constitutional situation, imperfect by definition, will ultimately allow the development of a sound relationship between the authorities and the people, a relationship which is at the heart of any constitutional settlement. The last question (for now) sends us back to the one put in a previous editorial (in issue 1 of this year). It is: how to account for this incomplete and urged situation in a single and coherent constitutional reading?


Author(s):  
Benson Eluma ◽  
Yinka Olarinmoye

For democracy to become the political culture in Nigeria, the discourse of politics has to be conducted through expressive mechanisms owned by the people. In the absence of popular ownership of political language, the road to disconnect, apathy and disenfranchisement lies wide open. We take the view that the problem of politics is located squarely in the public sphere and that discourse is the activity that characterizes the public sphere. We raise the point that the sociolinguistic environment in the country does not encourage whole masses of Nigerians to talk politics in languages in which they can freely articulate their positions and present their aspirations. We posit that citizens are disenfranchised and rendered inaudible and invisible to the extent to which they cannot undertake political discourse with an appreciable measure of linguistic ease. The benefits of diversity are endangered as many people and entire groups in Nigeria lose the means of expressing their political views and opinions, let alone political projects and programmes. Invoking Bakhtin’s concept of heteroglossia, we make a blanket case for the viability of each and every extant language in Nigeria for political discourse if such usage is actively promoted among their respective communities of users.


2021 ◽  
Vol 1 (1) ◽  
pp. 15-27
Author(s):  
Predrag Terzić

The process of creating a modern state and forming political institutions corresponds to the process of transforming the subjects of the past into a community constituted on the principle of citizenship. The citizen becomes the foundation of the political community and the subject, which in interaction with other citizens, forms the public sphere. However, this does not mean that all members of the community have the same rights and obligations contained in the status of a citizen. Excluding certain categories of residents from the principle of citizenship raises a number of issues that delegitimize the existing order by colliding with the ideas of justice, freedom and equality. The aim of this short research is to clarify the principle of citizenship, its main manifestations and excluded subjects, as well as the causes that are at the root of the concept of exclusive citizenship. A brief presentation of the idea of multiculturalism does not intend to fully analytically explain this concept, but only to present in outline one of the ways of overcoming the issue of exclusive citizenship. In order to determine the social significance of the topic, a part of the text is dedicated to the ideas that form the basis of an exclusive understanding of citizenship, the reasons for its application and the far-reaching consequences of social tensions and unrest, which cannot be ignored.


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