Throughout India's history, religion has been the most powerful single factor in the development of her civilization. Today, despite her religious tradition, India is emerging as a secular state. In this book, Donald E. Smith explores the origin of the concept of secularization as it is found both in Indian culture and in the example of the western nations. He emphasizes the important role of secularization in India’s total democratic experiment and points out that the degree of its realization will undoubtedly affect the eventual character of democracy in India. In addition, the success or failure of the secular state in India cannot fail to influence the attitudes of her neighbors. Professor Smith considers the many aspects and implications of India’s attempt to secularize her government. Originally published in 1963. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Though a directive principle of the constitution, a uniform civil code of law has never been written or instituted in India. As a result, in matters of personal law -- the segment of law concerning marriage, dowry, divorce, parentage, legitimacy, wills, and inheritance -- individuals of different backgrounds must appeal to their respective religious laws for guidance or rulings. But balancing the claims of religious communities with those of a modern secular state has caused some intractable problems for India as a nation. Religion and Personal Law in Secular India provides a comprehensive look into the issues and challenges that India faces as it tries to put a uniform civil code into practice. Contributors include Granville Austin, Robert D. Baird, Srimati Basu, Kevin Brown, Paul Courtright, Rajeev Dhavan, Marc Galanter, Namita Goswami, Laura Dudley Jenkins, Jayanth Krishnan, Gerald James Larson, John H. Mansfield, Ruma Pal, Kunal M. Parker, William D. Popkin, Lloyd I. Rudolph, Susanne Hoeber Rudolph, Sylvia Vatuk, and Arvind Verma.

Seeks to explore the role of the Christian community in the Indian secular state. Although the Indian Christian community forms only 2.4 percent of the population, it has played an important part in the social, educational, political, and religious spheres of the recent life of India.

Contemporary nation-states have seen the rise of religious pluralism within their borders, brought about by global migration and the challenge of radical religious movements. "Secular States and Religious Diversity" explores the meaning of secularism and religious freedom in these new contexts. The contributors chart the impact of globalization, the varying forms of secularism in Western states, and the different kinds of relations between states and religious institutions in the historical traditions and contemporary politics of Islamic, Indic, and Chinese societies. They also examine the limitations and dilemmas of governmental responses to religious diversity, and grapple with the question of how secular states deal (and should deal) with such pluralism. This volume brings in perspectives from the non-Western world and engages with viewpoints that might increase states' capacities to accommodate religious diversity positively.

Presents a comparative study of two major attempts to build secular states - India and Turkey - in the non-Western world

What should be the place of Shari‘a—Islamic religious law—in predominantly Muslim societies of the world? In this ambitious and topical book, a Muslim scholar and human rights activist envisions a positive and sustainable role for Shari‘a, based on a profound rethinking of the relationship between religion and the secular state in all societies. An-Na‘im argues that the coercive enforcement of Shari‘a by the state betrays the Qur’an’s insistence on voluntary acceptance of Islam. Just as the state should be secure from the misuse of religious authority, Shari‘a should be freed from the control of the state. State policies or legislation must be based on civic reasons accessible to citizens of all religions. Showing that throughout the history of Islam, Islam and the state have normally been separate, An-Na‘im maintains that ideas of human rights and citizenship are more consistent with Islamic principles than with claims of a supposedly Islamic state to enforce Shari‘a. In fact, he suggests, the very idea of an “Islamic state” is based on European ideas of state and law, and not Shari‘a or the Islamic tradition. Bold, pragmatic, and deeply rooted in Islamic history and theology, Islam and the Secular State offers a workable future for the place of Shari‘a in Muslim societies.

What constitutes the core values, tenets, cultural, historic, and ideological parameters of secularism in international contexts? In twelve chapters, this edited work examines current tensions in liberal secular states where myriad rights and freedoms compete regarding education, healthcare, end-of-life choices, clothing, sexual orientation, reproduction, and minority interests.

2011 Winner of the Charles H. Levine Memorial Book Prize of the International Political Science Association This comparative analysis probes why conservative renderings of religious tradition in the United States, India, and Egypt remain so influential in the politics of these three ostensibly secular societies. The United States, Egypt, and India were quintessential models of secular modernity in the 1950s and 1960s. By the 1980s and 1990s, conservative Islamists challenged the Egyptian government, India witnessed a surge in Hindu nationalism, and the Christian right in the United States rose to dominate the Republican Party and large swaths of the public discourse. Using a nuanced theoretical framework that emphasizes the interaction of religion and politics, Scott W. Hibbard argues that three interrelated issues led to this state of affairs. First, as an essential part of the construction of collective identities, religion serves as a basis for social solidarity and political mobilization. Second, in providing a moral framework, religion's traditional elements make it relevant to modern political life. Third, and most significant, in manipulating religion for political gain, political elites undermined the secular consensus of the modern state that had been in place since the end of World War II. Together, these factors sparked a new era of right-wing religious populism in the three nations. Although much has been written about the resurgence of religious politics, scholars have paid less attention to the role of state actors in promoting new visions of religion and society. Religious Politics and Secular States fills this gap by situating this trend within long-standing debates over the proper role of religion in public life.

Constituent Assembly Debates, which made the Constitution of India, are the original source to understanding how the Constitution was made. The debates are bold and blunt, conducted using soft expressions and language. Rather than reading the Constitution as it is, what we discovered over the last fifty years of its adoption is that it is read differently, suiting the persons of the political parties speaking as they selectively suppress the spirit of the Letters. Terms such as socialist" and "secular were later inserted in the Preamble through the 42nd Amendment in 1976 and that opened up Pandora's box. Unfortunate derivation continued to progress, opening up opportunities to influence the meaning of socialism, secularism, and religion. Politicians didn't even glance at the spirited debates, on how those very words were used to rench the consensus collectively among them. Inequality continued to increase year after year, which should not have been there after the insertion of those words. Politicians and religious leaders at that time considered it more appropriate to convert those words as more relevant terms like religion, caste and creed. There onwards, the country started experiencing a different taste of socialism, secularism, and religion. In the author's view, all such conceptions were solely serving self-interests. This is where we stand today. The author has made a humble effort in this book to highlight the misconceptions of these terms as envisioned in the Constitution. People tend to be generous when sharing their nonsense, fear, and ignorance. And while they seem quite eager to feed you their negativity, please remember that sometimes the diet we need to be on is a spiritual and emotional one. Be cautious with what you feed your mind and soul. Fuel yourself with positivity and let that fuel propel you into positive metion." - Dr. Steve Maraboli.

Using the princely state of Hyderabad as a case study, Sherman surveys the experience of Muslim communities in postcolonial India.