A unique study of how a deeply religious country like India acquired the laws and policies of a secular state, highlighting the contradictory effects of British imperial policies, the complex role played by Indian Christians, and how this highly divided community shaped its own identity and debated that of their new nation.

Many of the central issues in modern Indian politics have long been understood in terms of an opposition between ideologies of secularism and communalism. Observers have argued that recent Hindu nationalism is the symptom of a crisis of Indian secularism and have blamed this on a resurgence of religion or communalism. Shabnum Tejani unpacks prevailing assumptions about the meaning of secularism in contemporary politics, focusing on India but with many points of comparison elsewhere in the world. She questions the simple dichotomy between secularism and communalism that has been used in scholarly study and political discourse. Tracing the social, political, and intellectual genealogies of the concepts of secularism and communalism from the late nineteenth century until the ratification of the Indian constitution in 1950, she shows how secularism came to be bound up with ideas about nationalism and national identity.

During the nineteenth century British officials in India decided that the education system should be exclusively secular. Drawing on sources from public and private archives, Ivermee presents a study of British/Muslim negotiations over the secularization of colonial Indian education and on the changing nature of secularism across space and time.

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.

This book gives the reader a brief introduction to some of the theories of secular thought that are popular in the West as well as in India. It also deals extensively into what the true meaning of secularism in India is. It innovatively embeds Indian cases and contexts in the Constitutional Perspective. It presents an understating of the manner in which India developed its peculiar variant of secularism. Chapter 1 traces the historical and conceptual exposition of secularism both in the western and Indian Contexts. Chapter two narrated the political intensions of the constitution framers and constitutional provisions. In the following two chapters, it deals with judicial pronouncements with regards to secularism and also discussed the threats to Indian Constitutional Secularism and its vision by its rebellions. This work is a modified version of the doctoral thesis submitted to the Pondicherry University

Divorcing Traditions is an ethnography of Islamic legal expertise and practices in India, a secular state in which Muslims are a significant minority and where Islamic judgments are not legally binding. Katherine Lemons argues that an analysis of divorce in accordance with Islamic strictures is critical to the understanding of Indian secularism. Lemons analyzes four marital dispute adjudication forums run by Muslim jurists or lay Muslims to show that religious law does not muddle the categories of religion and law but generates them. Drawing on ethnographic and archival research conducted in these four institutions—NGO-run women's arbitration centers (mahila panchayats); sharia courts (dar ul-qazas); a Muslim jurist's authoritative legal opinions (fatwas); and the practice of what a Muslim legal expert (mufti) calls "spiritual healing"—Divorcing Traditions shows how secularism is an ongoing project that seeks to establish and maintain an appropriate relationship between religion and politics. A secular state is always secularizing. And yet, as Lemons demonstrates, the state is not the only arbiter of the relationship between religion and law: religious legal forums help to constitute the categories of private and public, religious and secular upon which secularism relies. In the end, because Muslim legal expertise and practice are central to the Indian legal system and because Muslim divorce's contested legal status marks a crisis of the secular distinction between religion and law, Muslim divorce, argues Lemons, is a key site for understanding Indian secularism.

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

Stephens argues that encounters between Islam and British colonial rule in South Asia were fundamental to the evolution of modern secularism.

In popular imagination, Lala Lajpat Rai is frequently associated with Bhagat Singh, who, by assassinating J.P. Saunders, avenged Rai’s death, caused by a police lathi charge, and was hanged for it. Lajpat Rai is also remembered for his fervent opposition to British rule. In recent decades, however, historians have converged with the Hindu Right in rediscovering Lajpat Rai as an ideological ancestor of Hindutva. But what then explains Rai’s wholehearted approval of Congress–Muslim League cooperation, and attempt to endow Hindus and Muslims with bonds of common belonging? Why did he reinterpret India’s medieval history to highlight peaceful coexistence between Hindus and Muslims? Have our hasty conclusions about Lajpat Rai’s nationalist thought concealed its complexities and distorted our understanding of nationalism in general? Meticulously researched and eloquently written, Being Hindu, Being Indian offers the first comprehensive examination of Lajpat Rai’s nationalist thought. By revealing the complexities of Rai’s thinking, it provokes us to think more deeply about broader questions relevant to present-day politics: Are all expressions of ‘Hindu nationalism’ the same as Hindutva? What are the similarities and differences between ‘Hindu’ and ‘Indian’ nationalism? Can communalism and secularism be expressed together? How should we understand fluidity in politics? This book invites readers to treat Lajpat Rai’s ideas as a gateway to think more deeply about history, politics, religious identity and nationhood.

The title of the book is slightly deceptive in that for once it does not depict the Hindu as an arch villain in the attempts to destroy the Universal Panacea for the Indians that is Secularism. In fact the book's objective is to present what the Hindu perceives as injustice meted out to himself and his co-religionists in the skewed application of Secularism which involves the idea of New Poulism or Appeasement of the minorities. The objective again is to target the younger generation, the student audience and to present to them the other side of the story a variation of political history from the Hindu perspective as also Hindu grievances. The intent is certainly not to indoctrinate this segment of society but is an honest effort to bring it up to them knowledge about the events of the Medieval period in Indian history to which the apellation the "black hole" can be applied. The history of this period which saw the most barbaric attacks on Hindu society on an unprecedented scale any time in the history of mankind was a void which needed to be filled in so far as knowledge dissipation was concerned. There has been a deliberate attempt at ignoring the events which occurred both during Muslim invasions and that following the equally infamous British occupation. Modern historians by design were probably instructed by successive governments to draw a veil over these atrocities during this period in an effort at reducing social feuding among various communities. This book is also an effort to highlight some of the dangerous trends currently permeating through Indian society. The current narrative in this country is now moving in the direction of highlighting the effects of demographic changes, Islamic militancy, Christian evangelism and Maoism or Naxalism as it is commonly called. Of particular concern to the author is the uncontrolled migration of people from across our borders and Christian evangelism, this latter phenomenon threatening to destroy the social fabric and our native culture. This work attempts to highlight the fact that the Hindu society has unwittingly fallen into the technology trap with no safety net to protect our native culture.