Class Notes (809,116)
Canada (493,534)
POLI 322 (59)

POLI 322 sept 19.docx

4 Pages
Unlock Document

McGill University
Political Science
POLI 322
Narendra Subramanian

POLI 322 – Lecture Notes September 14, 2012 MUSLIM IDENTITY POLITICS -Brass on identity politics -traditionalism -modernism -Muslim nationalism -traditionalism, modernism and the two nationalisms -other strands in Muslim identity politics -for Brass, each particular kind of identity politics is linked to a particular social group that leads that project -leading group has an interest in pushing for certain primary symbols -gives them access to power, higher social status, perhaps resources -greates attention to religious orthodoxy  predominant forms of Islamic law -interpret various other symbols, e.g. language, types of education, etc. as aspects of belonging in the Muslim community as defined by the primary symbol -to the extent that cultural mobilizers are successful, they need to make their followers accept their idea of the primary symbol -but Brass doesn’t go into much detail about why certain groups are more successful than others BRASS ON IDENTITY POLITICS -agents – interests – choice of primary symbol  other symbols aligned with primary symbol -religious literati (ulama)  conservative Islamic law, Arabic/Urdu -professionals:  special role of Muslims (pre-colonial rulers/largest religious minority) TRADTIONALISM -agents: Ulama (religious literaty/leaders) -primary symbol: Sharia (fiqh); conservative interpretation of Islamic law -other symbols: shun syncretism, purify practice, madrassa education, Arabic/Urdu, no to cow protection -institutions: Darul Uloom Deoband, Darul Uloom Manzar-e-Islam (Bareilly), Jamiyat Ulama-i- Hind -alliance with Indian nationalism  in return for continued recognition of Islamic law -sometimes the word Sharia is used to refer to particular understandings of Islamic law -particular details of Islamic law are time specific to society -Islamic law and other forms of religious law were transformed in colonial India -rulers recognized it but only in regards to family life and property inheritance -did not recognize religious law with crime and commerce -these were considered in terms of British laws -religious laws (personal law) were not just pre-colonial legal conditions; they were a mixture of pre-colonial legal conditions and British common law -by the mid-19 century, many had accepted the transformed form of religious law -urged people to abandon the worship of religious figures and a variety of other practices which they didn’t feel had roots in classicalist tradition -some called for a return to the founding texts of Islam -urged Muslims to send their kids to religious schools (madrassas) either instead of or in addition to Muslim schools -some also gave some emphasis to language (Arabic, the founding language of Islaam) -in Northern India, they valued Urdu, the main language of Muslims of those regions -traditionalists wanted to preserve pre-colonial traditions/practices but also embraced transformed constitutions -larger institutions were set up -2 largest institutions: see above -people of Bareilly gave some importance to the gravesite of their founding leader  seemed suspiciously like Hindu practice -certain leaders from the Deoband school formed an association in 1990 and this organization played an important role in late colonial politics -became aligned with Indian Nationalist Movement (?) -Indian traditionalists had limited links with Muslims in other regions of the world -but the idea of a transnational community gave people a sense of confidence -transnationalism was expressed toward the end of WWI when the future of the Ottoman emptire was being questioned -they rallied in favour of temporal nonspiritual powers in Ottoman Turkey -some traditionalists participated in the mutiny of 1857 -Brass claims that the traditionalists cut a deal with the leaders of the Congress party saying they’d support nationalism if Islam law is retained in post-colonial India -significant minority split off and supported the movement to form Pakistan MODERNISM -agents: professionals  Western educated, mostly from landed aristocracy -concerns:  special status of Muslims (as former rulers/largest religious minority)  independent interpretation of religious texts (ijtihad) independent of ulama -institutions: Muhammadan Anglo-Or
More Less

Related notes for POLI 322

Log In


Don't have an account?

Join OneClass

Access over 10 million pages of study
documents for 1.3 million courses.

Sign up

Join to view


By registering, I agree to the Terms and Privacy Policies
Already have an account?
Just a few more details

So we can recommend you notes for your school.

Reset Password

Please enter below the email address you registered with and we will send you a link to reset your password.

Add your courses

Get notes from the top students in your class.