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Ways of Remembering tells a story about the relationship between secular law and religious violence by studying the memorialisation of the 2002 Gujarat pogrom-postcolonial India's most litigated and mediatized event of anti-Muslim mass violence. By reading judgments and films on the pogrom through a novel interpretive framework, the book argues that the shared narrative of law and cinema engenders ways of remembering the pogrom in which the rationality of secular law offers a resolution to the irrationality of religious violence. In the public's collective memory, the force of this rationality simultaneously condemns and normalises violence against Muslims while exonerating secular law from its role in enabling the pogrom, thus keeping the violent (legal) order against India's Muslim citizens intact. The book contends that in foregrounding law's aesthetic dimensions we see the discursive ways in which secular law organizes violence and presents itself as the panacea for that very violence.
Muslims --- Gujarat Riots, India, 2002. --- Memorialization --- Collective memory --- Collective memory and motion pictures --- Law in motion pictures. --- Islamophobia --- Ethnic conflict --- Minorities --- Violence against --- Gujarat (India) --- Ethnic relations.
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When violence occurs in democracies it is often characterized as an aberration. The state that saw human rights violations and failure of law and order in Gujarat in 2002 emerged, even if by its own admission, as a model for good governance. Communal Violence, Forced Migration and the State, through an account of displaced Muslims, challenges this notion. Through the unlikely yet probing lens of displacement, it offers fresh insight into communal violence and is an important resource for the emerging domain of forced migration and the changing nature of the state in a globalized world.
Gujarat Riots, India, 2002. --- Muslims --- Forced migration --- Citizenship --- Cleansing, Ethnic --- Compulsory resettlement --- Ethnic cleansing --- Ethnic purification --- Involuntary resettlement --- Migration, Forced --- Purification, Ethnic --- Relocation, Forced --- Resettlement, Involuntary --- Migration, Internal --- Birthright citizenship --- Citizenship (International law) --- National citizenship --- Nationality (Citizenship) --- Political science --- Public law --- Allegiance --- Civics --- Domicile --- Political rights --- Riots --- Godhra Train Fire, Godhra, India, 2002 --- Law and legislation --- Gujarat (India) --- Ethnic relations. --- Politics and government.
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"In 2002 widespread communal violence tore apart hundreds of towns and villages in rural parts of Gujarat, India. In the aftermath, many Muslims living in Hindu-majority villages sought safety in the small town of Anand, some relocating with the financial assistance of their relatives overseas. Following such dramatic displacement and disorientation, Anand emerged as a site of opportunity and hope. For its residents and transnational visitors, Anand's Muslim area is not just a site of marginalization; it has become an important focal point and regional center from which they can participate in the wider community of Gujarat and reimagine society in more inclusive terms. This compelling ethnography shows how in Anand the experience of residential segregation led not to estrangement or closure but to distinctive practices of mobility and exchange that embed Muslim residents in a variety of social networks. In doing so, New Lives in Anand moves beyond established notions of ghettoization to foreground the places, practices, and narratives that are significant to the people of Anand. It asks how people get on with their lives after an episode of violence to create new spaces and societies and to reconfigure their sense of belonging"--
Muslims --- Ethnic relations. --- Gujarat Riots, India, 2002. --- Social life and customs. --- Social conditions. --- Violence against --- Social conditions --- India --- Ānand (India) --- Mohammedans --- Moors (People) --- Moslems --- Muhammadans --- Musalmans --- Mussalmans --- Mussulmans --- Mussulmen --- Religious adherents --- Islam --- Riots --- Godhra Train Fire, Godhra, India, 2002 --- Inter-ethnic relations --- Interethnic relations --- Relations among ethnic groups --- Acculturation --- Assimilation (Sociology) --- Ethnic groups --- Ethnology --- Social problems --- Sociology --- Minorities --- Race relations --- Anand Taluka (India) --- Aimand (India) --- Anaud (India) --- Ānand, India --- Bharat --- Bhārata --- Government of India --- Ḣindiston Respublikasi --- Inde --- Indië --- Indien --- Indii︠a︡ --- Indland --- Indo --- Republic of India --- Sāthāranarat ʻIndīa --- Yin-tu --- インド --- هند --- Индия
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In 2002, after an altercation between Muslim vendors and Hindu travelers at a railway station in the Indian state of Gujarat, fifty-nine Hindu pilgrims were burned to death. The ruling nationalist Bharatiya Janata Party blamed Gujarat's entire Muslim minority for the tragedy and incited fellow Hindus to exact revenge. The resulting violence left more than one thousand people dead--most of them Muslims--and tens of thousands more displaced from their homes. Parvis Ghassem-Fachandi witnessed the bloodshed up close. In Pogrom in Gujarat, he provides a riveting ethnographic account of collective violence in which the doctrine of ahimsa--or nonviolence--and the closely associated practices of vegetarianism became implicated by legitimating what they formally disavow. Ghassem-Fachandi looks at how newspapers, movies, and other media helped to fuel the pogrom. He shows how the vegetarian sensibilities of Hindus and the language of sacrifice were manipulated to provoke disgust against Muslims and mobilize the aspiring middle classes across caste and class differences in the name of Hindu nationalism. Drawing on his intimate knowledge of Gujarat's culture and politics and the close ties he shared with some of the pogrom's sympathizers, Ghassem-Fachandi offers a strikingly original interpretation of the different ways in which Hindu proponents of ahimsa became complicit in the very violence they claimed to renounce.
Muslims --- Ethnic conflict --- Pogroms --- Gujarat Riots, India, 2002. --- Mohammedans --- Moors (People) --- Moslems --- Muhammadans --- Musalmans --- Mussalmans --- Mussulmans --- Mussulmen --- Religious adherents --- Islam --- Conflict, Ethnic --- Ethnic violence --- Inter-ethnic conflict --- Interethnic conflict --- Ethnic relations --- Social conflict --- Genocide --- Jews --- Massacres --- Riots --- Godhra Train Fire, Godhra, India, 2002 --- Violence against --- Persecutions --- 2002 pogrom. --- Ahmedabad. --- Ahmedabadis. --- Bharatiya Janata Party. --- Dalit. --- Gandhi. --- Godhra incident. --- Gujarat. --- Gulbarg Society. --- Hindu nationalism. --- Hindu pilgrim. --- HinduЍuslim divide. --- ISI. --- Indian national integration. --- Jain. --- Jainism. --- Muslim communities. --- Muslim. --- Muslims. --- Naroda Patiya. --- Pakistani intelligence services. --- Rajput. --- Sandesh. --- The Times of India. --- Vaishnava traditions. --- accumulated suggestion. --- ahimsa. --- anti-Gujarati plots. --- anti-Hindu. --- anti-Muslim pogrom. --- bandh. --- butcher. --- civic order. --- collective violence. --- communal aggregation. --- cosmopolitan freedom. --- cultural processes. --- cultural unity. --- dietary habits. --- economic discipline. --- ethnic cultivation. --- heterogeneity. --- identification. --- insinuation. --- krodh. --- low-intensity tension. --- meat eater. --- meat eating. --- middle class. --- modern decadence. --- news coverage. --- nonviolence. --- phantasmagoria. --- pogrom. --- political movement. --- potency. --- power. --- pratikriya. --- psychological processes. --- relief. --- sacrifice. --- separation. --- sexual fantasies. --- state police. --- stereotypes. --- terrorism. --- tofan. --- urban experience. --- urban spaces. --- vegetarianism. --- violence. --- wage earners. --- women. --- word imagery.
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