By Peter Gottschalk
Wondering the normal depiction of India as a state divided among spiritual groups, Gottschalk indicates that people dwelling in India have a number of identities, a few of which minimize throughout non secular limitations. The tales narrated via villagers residing within the northern country of Bihar depict daily social interactions that go beyond the easy divide of Hindu and Muslim.
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Extra info for Beyond Hindu and Muslim: Multiple Identity in Narratives from Village India
56. “Place within”; shrine or tomb to a Muslim saint or Sufi. 57. , p. 34. 58. Sandria B. Freitag, Collective Action and Community: Public Arena and the Emergence of Communalism in North India. New Delhi: Oxford University Press, 1984, p. 31. , the ruling raja who patronized the event and associated his rule with that of the avatar Ram) and the nonelite (Hindus and Muslims, high and low castes and classes) can be seen to have shared identities in a way unexpected in the bifurcated vision of most modern communalists and many contemporary scholars.
95–96. 72. Van der Veer, p. 26. 73. Ayesha Jalal, Democracy and Authoritarianism in South Asia: A Comparative and Historical Perspective. New York: Cambridge University Press, 1995, pp. 14–15. See also the author’s The Sole Spokesman: Jinnah, the Muslim League and the Demand for Pakistan, Cambridge: Cambridge University Press, 1985. 74. Fariq Rahman, Language and Politics in Pakistan. Karachi: Oxford University Press, 1996, p. 195. 75. , pp. 58–78. 76. , p. 195. Multiple Identities, Singular Representations 29 The social division of India via categories of religion also resulted in spatial divisions.
12–15. 14. Vinod Sharma, “BJP’s ‘Partisan Euphoria’ Offsets Strategic Gains” in Hindustan Times, New Delhi (May 18, 1998), p. 1. 15. “VHP: No Going Back on Shaktipeeth Plan” in Hindustan Times, New Delhi (May 21, 1998), p. 7. 16. ” in India Today International (June 1, 1998), p. 17. 17. Tavleen Singh, “Beware the Nuclear Yogis” in India Today International (June 1, 1998), p. 25. 18. These included the Ektamata Yatra (“Journey of the Unified Spiritual Essence”) of 1983; the Rath Yatra (“Chariot Journey”), Ram Jyoti Yatra (“Journeys of the Light of Ram”), and A0ti Kala: Yatras (“Journeys of the Urns”) of 1990; the Ekta Yatra (“Journey for Unity”) of 1991–1992; and the Janade: Yatras (“Journeys to the People of the Country”) of 1993.