Secularism In The Postcolonial Indian Novel

First Published in 2007. Routledge is an imprint of Taylor & Francis, an informa company.

Secularism and the Crisis of Minority Identity in Postcolonial Literature examines how writers from religious and ethnic minority communities (Anglo-Indians, Burghers, Dalits, Muslims, and Parsis) in India and Sri Lanka engage secularism through novels, short stories, and autobiographies. Given the rise of Hindu nationalism in India and Sinhala-Buddhist nationalism in Sri Lanka, it would seem obvious that minorities would rally around secularism (the separation of church and state). However, this bookargues that the relationship between minorities and secularism is extremely ambivalent. On the one hand, it shows how writers belonging to oppressed communities can deploy secularism as a mode of critique (secular criticism) to challenge the ideologies of dominant groups—the nation, upper-castes, and religious hierarchies. On the other hand, it examines how these writers reveal that other aspects of secularism (secularization and secular time) are responsible for creating essentialized identities that have not only exacerbated relationships between majorities and minorities and between minority groups, but have also created tension within minority groups themselves. Turing to aesthetics and religious faith, these writers attempt to undermine secular social and cultural structures that are responsible for this crisis of minority identity.

Humanity and the Global Odyssey: Cosmopolitanism in Postcolonial Fiction explores the diverse ingredients of cosmopolitanism as the need of the hour in the globalised era. It is a qualitative study that includes sociological (socio-cultural and socio-political), philosophical (moral and existential), and diasporic perspectives. It addresses the key questions of inequality, justice, belonging, freedom, and democracy in the postcolonial world. The book is positioned in postcolonial literature as it paves the way to analyse the set of issues that shape our socio-cultural and political environment of the present day. This book holds an introduction to the various literatures and the epistemology of the sister concepts associated with cosmopolitanism. It also contains an exclusive chapter on cosmopolitanism by first delving into human reasoning, cosmopolitanism —its origin, its practice in different societies, as a literary theory, its application in literature, postcolonial literature, fiction, and its positioning in other disciplines from various theorists, its types, implementation, cosmopolitan life, various personalities’ views, and its relevance in contemporary society. The three core chapters examine the selected postcolonial novels of Aravind Adiga, M.G. Vassanji, Chinua Achebe, Hanif Kureishi, and Arun Joshi, thrusting on the different types of moral, existential, political, diasporic, and cultural cosmopolitanism as the theoretical framework to bring to the fore various social issues, including casteism, familial determinism, politics, hegemony of power, cultural convergence, diasporic exclusions, and its brunt to engender a cosmopolitan future.

Can secularism continue to provide a foundation for political legitimacy? It is often claimed that one of the cultural achievements of the West has been its establishment of secular democracy, wherein religious belief is respected but confined to the sphere of private belief. In more recent times, however, political secularism has been increasingly called into question. Religious believers, in numerous traditions, have protested against the distortion and confinement that secularism imposes on their faith. Others have become uneasily aware of the way in which secularism no longer commands universal assent in the way it once did. Confronting Secularism in Europe and India adds to this debate by staging a creative encounter between European and Indian conceptions of secularism with a view to continuing new and distinctive trajectories of thought about the place and role of secularism in contemporary times. Looking at political secularism, the relationship between secularism and religion, and religious and secular violence, this book considers whether there are viable alternatives to secularism in Europe and in India.

The Postsecular Imagination presents a rich, interdisciplinary study of postsecularism as an affirmational political possibility emerging through the potentials and limits of both secular and religious thought. While secularism and religion can foster inspiration and creativity, they also can be linked with violence, civil war, partition, majoritarianism, and communalism, especially within the framework of the nation-state. Through close readings of novels that engage with animism, Buddhism, Christianity, Hinduism, Islam, and Sikhism, Manav Ratti examines how questions of ethics and the need for faith, awe, wonder, and enchantment can find expression and significance in the wake of such crises. While focusing on Michael Ondaatje and Salman Rushdie, Ratti addresses the work of several other writers as well, including Shauna Singh Baldwin, Mahasweta Devi, Amitav Ghosh, and Allan Sealy. Ratti shows the extent of courage and risk involved in the radical imagination of these postsecular works, examining how writers experiment with and gesture toward the compelling paradoxes of a non-secular secularism and a non-religious religion. Drawing on South Asian Anglophone literatures and postcolonial theory, and situating itself within the most provocative contemporary debates in secularism and religion, The Postsecular Imagination will be important for readers interested in the relations among culture, literature, theory, and politics.

This collection of essays explores some new possibilities for understanding postcolonial traumas. It examines representations of both personal and collective traumas around the globe from Palestinian, Caribbean, African American, South African, Maltese, Algerian, Indian, Australian and British writers, directors and artists.

This book analyses the novels of Salman Rushdie and their stylistic conventions in the context of Indian popular cinema and its role in the elaboration of the author’s arguments about post-independence postcolonial India. Focusing on different genres of Indian popular cinema, such as the ‘Social’, ‘Mythological’ and ‘Historical’, Stadtler examines how Rushdie’s writing foregrounds the epic, the mythic, the tragic and the comic, linking them in storylines narrated in cinematic parameters. The book shows that Indian popular cinema’s syncretism becomes an aesthetic marker in Rushdie’s fiction that allows him to elaborate on the multiplicity of Indian identity, both on the subcontinent and abroad, and illustrates how Rushdie uses Indian popular cinema in his narratives to express an aesthetics of hybridity and a particular conceptualization of culture with which ‘India’ has become identified in a global context. Also highlighted are Rushdie’s uses of cinema to inflect his reading of India as a pluralist nation and of the hybrid space occupied by the Indian diaspora across the world. The book connects Rushdie’s storylines with modes of cinematic representation to explore questions about the role, place and space of the individual in relation to a fast-changing social, economic and political space in India and the wider world.