Archive for The Legacy of Gandhi

Book Review: Pentecostalism and Politics of Conversion in India

A Timely Tryst with a Thorny Issue

By: Valson Thampu

Sarbeswar Sahoo’s Pentecostalism and Politics of Conversion in India is a significant study of one of the most sensitive issues in the politics of religion in India. Barring the limitation that usually goes with ethnographic studies—the exclusive focus on a limited location in studying what is a pan-Indian issue—this book is a must read for those interested in knowing the truth about conversion and re-conversion in India.

The author is neither an apologist for Christianity nor a camp follower of Hindu nationalism. He is an objective academic and a thoroughbred researcher, who brings methodological soundness, knowledge of ground realities and intellectual objectivity to bear on his analyses and conclusions, which merit attention for those very reasons.

Sahoo sets out to study in the tribal belt of Rajasthan, in the wake of an earlier attempt to understand ‘the changing relationships between state and civil society’ since globalization and liberalization, ‘the politics of Pentecostal conversion and anti-Christian violence in India’. The present study is richer from the author’s antecedent involvement in this region, which implies a prolonged exposure to the context and nuances of the issue addressed. The conclusions arrived at are significant for the reason that they do not stem either from Christian apologetics seeking to legitimize conversion and Hindu nationalist propaganda aimed at discrediting it. In the very nature of things, the voice of a third-party adjudicator in this deeply polarized and violently politicized discourse deserves to be welcomed.

Pentecostalism is viewed with suspicion even by mainstream churches—Catholics and Protestants. Reading Sahoo, I realize that this is at least in part due to ignorance! The gulf between perceptions and ground realities is a theme that comes to the surface every now and then in this study. The strength of Sahoo’s treatment stems from the case-studies and narratives he presents, as is seen most strikingly foregrounding the perspective and experience of tribal women vis-à-vis conversion.

Christianity is two millennia old in India; yet it is one of the least documented religions. I remember the former President, Shankar Dayal Sharma, telling me at the fag end of his term, that he used to look in vain for a ‘good enough history of Christianity in India’ to be presented to heads of states overseas whenever he was on state visits to Christian countries. The enormous contributions that this tiny (2.18% of the population as per the last census) and, for the most part, economically weak community has made to nation-building, far in excess of its material resources, remain unchronicled and unsung. Worse, orchestrated attempts have been under way, gathering momentum since the Niyogi Committee Report of 1956, to caricature Christian missionary work focused on Dalit and tribal people-groups as a conspiracy to ‘wipe out Hinduism from its land of birth’. According to the Justice Wadhwa Committee Report on the assassination of Graham Staines (1999) the main cause for the ire of Hindu nationalists against Christian missionaries outreaches to those excluded from the trajectory of our development since Independence.

This regrettable state of affairs prevails, with a semblance of legitimacy, for want of an objective perspective on the matter. Media sites of national debates and discourses have mushroomed. Extended and impassioned discourses are undertaken. But, at the end of it all, the people at large remain more confused or prejudiced. This points to the failure of the Indian intelligentsia, whose business it is to educate public opinion and serve as mediators of the truth. Sahoo’s work tries to fill the gap in respect of the widely misunderstood issue of Pentecostal conversions and their effects on the culture and well-being of tribals in Rajasthan.

Are tribals and Dalits converted through inducements? The author’s conclusion is: ‘All the interviewed women denied that they received any material incentives or allurements.’ He finds, ‘Conversion has brought life-transforming changes in the socio-economic conditions of tribal women and men. . . While the pre-conversion period was marked by extreme poverty and an unclean, unhygienic life, the post-conversion period witnessed improved socio-economic well-being.’ The signs of economic amelioration that come in the wake of conversion is due to the liberation of the people from wasteful practices like alcohol addiction, expensive and exploitative shamanic rituals in the wake of illnesses, improvements in health due to faith-healing bolstered by the hygienic and morally sound, emotionally stable life they are empowered to lead which, according to the author, is the hallmark of Pentecostal teaching. The strict, almost puritanical, enforcement of a moral code is the significant difference, says Sahoo, between Pentecostals and ‘nominal’ Christians. This is also the secret of its greater success in transforming and reforming tribal life.

The Pentecostal model of development, going by Sahoo’s findings, holds two significant insights. First, it is based on a genuine ‘transformation’ of the people, and is not driven by the number-crunching of wealth generation. Second, it results in the liberation of the people from their subjugation to exploitative and oppressive forces. The etymological meaning of ‘development’ is to ‘set free’. ‘In my interviews’, Sahoo states, ‘tribal women repeatedly testified that their lives in the post-conversion period have been marked by good health, peace and happiness…’ ‘Such life-transforming spiritual and material changes do not’, he adds, ‘just defy the “materialist incentive hypothesis” of conversion; they also stand as testimonies and credible explanations of why tribal women take a deliberate decision, in spite of knowing the adverse consequences to become believers of Pentecostalism and “make a break” with the traditional belief system they followed for generations.’ Sahoo’s inference from all of this, as stated in the concluding chapter is, ‘For them (the tribals), while the pre-conversion stage represents slavery and lack of freedom, the post-conversion stage is marked by freedom and progress; conversion has made them free of bondage, ignorance and discrimination.’

The author erects the superstructure of this argument on four pillars. He begins by tracing the growth of Pentecostalism from its early days in the US at the turn of the last century, and goes on to examine the narratives on religious conversion. He then provides account of the pre-and-post-conversion experiences of tribal women and ends up with a comparatively perfunctory examination of the Hindutva animus against conversion, following up with a summation of his findings in the concluding chapter. The merit of the author, as Professor Hans Joas points out in his foreword, is that ‘the intellectual background of its author is not in the sociology of religion but in political sociology.’ He has no axe to grind, no case to plead, in respect of religion.

I recommend this book to judges at all levels as they are in the unenviable position of having to pronounce the ‘last word’ on complex and contradictory issues like conversion without the sort of on-the-ground knowledge with which the author treats the subject; to the media fraternity, politicians and law makers.

The Christian community, unlike the Muslims, are apolitical in most parts of India, and they are, by tradition and theology, pacifist. They have no history of heroism or of confrontation. The only stick with which they can be beaten is allegation of proselytization, which they are presumably mandated to, which happens to be not the case. There is no biblical mandate to convert. Conversion, the unfortunate name given to what was envisaged as ‘transformation’, is alluring in its scope for Hindutva misrepresentation and Christian misuse. All the same, I’d recommend this book to the RSS as much as I would to Christians as well as people of religious sensitivities in all faiths who may wish to know the truth.

Valson Thampu is former Principal, St. Stephen’s College, New Delhi.


Source:; accessed 16th January 2019


Civil Society in South Asia

With the “third-wave” of global democratization, many communist and authoritarian regimes were forced by civil society groups to make the transition to democratic forms of governance. Following this, civil society institutions came to be considered not only as indispensable instruments for the survival and sustenance of democracy, but also as the “hitherto missing key” to be acquired by developing countries in order to attain a Western form of political development. Aid agencies and governments of the industrialized West promoted nongovernmental organizations (NGOs) and other civil society organizations as the “magic bullet” that could positively address the various problems of the developing world. This view of civil society as a democratic force was further strengthened by the publication of Making Democracy Work (Putnam, et al. 1992, cited under Social Capital in South Asia). The authors argue that norms of reciprocity and the interrelated networks of trust, cooperation, and civic engagement or, in other words, the robustness of associational life (popularly referred to as social capital) influence the performance of development and democracy. Added to this, two other factors—the centralizing tendencies of the state and the failure of the state to fulfill the basic necessities of people—intensified civil society activism in South Asia. Civil society emerged as a powerful third sector outside the formal sphere of politics (state) and economy (market) and played an active role in promoting development and democracy. According to some estimates, India today has more than 2.5 million NGOs and is considered the unofficial “NGO capital of the world.” Given such dominance of NGOs, some scholars have argued that civil society in South Asia has been “NGOized”; while other scholars have argued that the NGOs have acted as agents of neoliberalism and have depoliticized the development discourse in South Asia. This is visible clearly in cases of microcredit and self-help groups. While such groups justify their activities through the language of empowerment, some scholars have shown that they use various manipulative strategies to recover loan installments from women. Several case studies also show the dark side of social capital and defy the arguments put forward by Putnam and his colleagues. In South Asia, it must be stressed that civil society is inherently pluralistic in nature; it includes both civil and uncivil elements within its domain, which may contribute either positively or negatively toward economic development, democracy, and political change.


Civil Society History, Theory, and Conceptualization

Civil Society Activism and Political Change

NGOs, Civil Society, and Development

Critique of the NGO Discourse

Marxist/Neo-Marxist Discourse

Civil Society and the Public Sphere

Social Capital in South Asia

Dark Side of Social Capital and Civil Society

Civil Society and Political Society

Gender and Civil Society

Civil Society and Development Aid

Microcredit and Self-Help Groups

Faith-Based Civil Society

Neoliberal Civil Society


Sarbeswar Sahoo (2017) “Civil Society in South Asia,” Oxford Bibliographies Online, April 27;

NGOs: A New History of Transnational Civil Society

NGOs: A New History of Transnational Civil Society by Thomas Davies. London: C. Hurst, 2014. 268pp., £20.00, ISBN 978 1 8490 4310 6.


Beginning in the late 1970s, non-governmental organisations (NGOs) have helped to create what has been described as an ‘associational revolution’. They have played a significant role within civil society, facilitating not just the transition of many communist and authoritarian regimes to democracy, but also the process of participatory development and good governance. Most of the literature on NGOs has documented their role since the 1970s in particular, but very little has been written on the history of the NGO sector itself. Thomas Davies’ work in this context becomes an important contribution for it takes a longue durée approach and provides a history of the NGO sector over the past two-and-a-half centuries.


The central question that drives Davies is how to construct a new history of the transnational civil society that has come to play a dominant role in international politics and development in the last few decades. Davies’ argument is that the history of the transnational civil society is not limited to the last two or three decades, but ‘[has] a far longer history than traditionally assumed’ (p. 1). By combining both quantitative and qualitative methods, and by following a comprehensive historical analysis, Davies looks at the evolution of transnational civil society beyond the Euro-American narratives and constructs a more heterogeneous and pluralistic history by giving greater consideration to the ‘Eastern’ origins.

The book has three major chapters, describing the three major waves of transnational civil society. Davies begins by introducing transnational civil society as the ‘non-governmental non-profit collective action that transcends national boundaries but which does not necessarily have a global reach’ (p. 2). In this sense, the ‘institutions of transnational civil society are numerous, and include advocacy networks and social movements as well as more formally organized INGOs’ (p. 2). Following this introduction, the first chapter discusses the various factors that made the development of transnational civil society possible in the eighteenth and nineteenth centuries and explains how ‘the development of transnational civil society occurred in parallel with the development of the nation-state’ (p. 16). Chapter 2 looks at ‘the most neglected periods of the history of transnational civil society’ – that between the two world wars – and discusses the emergence of new INGOs (international non-governmental organisations) in fields such as business, humanitarianism, health and education (p. 16). The final chapter examines the contradictory role of the Cold War in splitting, as well as integrating, transnational civil society.

The book thus makes a significant contribution to the literature by providing a uniquely comprehensive history of transnational civil society. Its coherent structure and style make it a pleasure to read, and it must be recommended to students of sociology and political science.

Sarbeswar Sahoo (Indian Institute of Technology Delhi)


@ Political Studies Review, Vol.13, No.4, November, p.595

International Aid, Civil Society and Politics of Development

Development Aid Confronts Politics: The Almost Revolution by Thomas Carothers and Diane de Gramont. Washington, DC: Carnegie Endowment for International Peace, 2013; How to Manage an Aid Exit Strategy: The Future of Development Aid by Derek Fee. London: Zed Books, 2012.


Debates on international development aid are not new; some have supported aid, some have opposed it. In his bestselling 2005 book, The End of Poverty, Jeffrey Sachs urged rich nations to increase foreign aid to poor countries not just to end their ‘poverty trap’, but also to kick-start development. In contrast, William Easterly and Dambisa Moyo have strongly argued against aid and noted that it does more bad than good – ‘it prevents people from searching for their own solutions, while corrupting and undermining local institutions and creating a self-perpetuating lobby of aid agencies’ (Quoted in A. Banerjee and E. Duflo, Poor Economics, Public Affairs, 2011, pp. 3–4). The question here, however, is not about whether we should have aid or not; it is rather about what kind of aid we should have, how we should implement it and how aid can be made more effective in achieving its objectives. In Development Aid Confronts Politics, Thomas Carothers and Diane de Gramont heavily criticise the governance-oriented, technocratic and depoliticised approach to aid practised to date and insist instead on bringing politics to the centre of aid distribution and management.


Exploring the history of politics in development aid, Carothers and de Gramont note that although aid was intimately related to Cold War politics, aid agencies in the formative years shied away from adopting explicitly political goals for they believed that socio-economic assistance would create domestic conditions conducive for political development and the spread of democracy. It was, however, observed that economic development, instead of bringing democratisation, ‘heightened political conflict, violence, and repression’, leading to authoritarianism (p. 29). The aid community did not have much choice: ‘[D]evelopmentalists on the ground stayed clear of “playing politics” in order to gain credibility with host governments and aid receiving societies’ (p. 50). Such apolitical and technocratic approaches to developmental planning, which often resulted in over-centralised power structures, were heavily criticised. As a result, aid organisations began to rethink their beliefs about the role of politics in the development process. Carothers and de Gramont seem happy that, today, most of the aid organisations have adopted and are actively pursuing political goals either directly with governments or indirectly with political parties and civil society organisations. Emphasising the indispensability of politics in understanding and crafting social change, the authors conclude that ‘aid programs should grow out of the local context and focus on feasible rather than best-practice solutions, that technical assistance should feed into indigenous processes of change, that projects should think about their place within the broader political systems, and that aid providers must focus closely on understanding how political and institutional change occurs’ (pp. 192–3).


Although Derek Fee would agree with Carothers and de Gramont on how to make aid more effective, in How to Manage an Aid Exit Strategy he asks a different question: ‘why development aid is alive and kicking despite calls from both Africa (the continent demanding the highest level of aid) and donor country leaders to bring the business to a logical conclusion’ (p. xi). He further asks ‘why an activity that was supposed to be time-bound has expanded way beyond its initial remit’ (p. xi). Integrating academic knowledge and a practitioner’s experience, Fee addresses these questions quite innovatively. He argues that it is not just aid dependency that has had many negative effects, but that the aid business itself is now in crisis and cannot continue indefinitely. It is thus necessary for both donors and recipients to rethink the development aid model and devise clear exit strategies. Fee suggests several initiatives (e.g. domestic resource mobilisation, trade liberalisation, regional integration, microfinance, remittances and non-governmental organisations, and philanthropic institutions), which he believes could act as policy options for replacing development aid and making countries sustainable. He concludes that although an aid exit strategy is important, it ‘should not punish people’ who have suffered poverty and deprivation. It ‘must be applied with compassion or it will be ineffective. It must [also] be time-bound but the time given to each country should be related to their base line of aid dependency’ (p. 232).

While Carothers and de Gramont have successfully brought politics to the heart of the aid business, Fee has convincingly argued for a time-bound and compassionate aid exit strategy. Both books are filled with rich historical analysis and empirical examples and the authors exhibit immense awareness of and sensitivity to the political context. Though some may criticise these books for lacking theoretical rigour, they nonetheless represent excellent contributions to understanding the modern aid industry and the way it has evolved over time. Both books are lucidly written and well-argued and should be recommended not just to students of sociology and international relations, but also to aid practitioners, civil society activists and public policy officials.


@ Reviewed by Sarbeswar Sahoo, Political Studies Review, Vol.12, No.3, Sept., 2014, pp.418-419.


Talking Politics

Bhikhu Parekh in conversation with Ramin Jahanbegloo (2011) Talking Politics. Oxford: Oxford University Press. 129pp, £18.99, ISBN 9780198071549

Talking Politics is the outcome of a series of Ramin Jahanbegloo’s interviews with Bhikhu Parekh, a prominent British-Indian political philosopher and theorist who has made significant contributions to the understanding of modern Indian culture and political thought. In his conversation, Jahanbegloo explores Parekh’s personal as well as academic life, and discusses a range of issues, including his early experience in India, his perspectives on liberalism and cultural diversity and his contribution to political philosophy.


The book is divided into five sections. Part I deals with Parekh’s personal life and his journey from a small town in Gujarat to his current academic prominence and entry into the House of Lords. Parekh interestingly discusses about his adventurous marriage and experiences with the caste system as well as his impressions of England and association with Isaiah Berlin. In Part II, Parekh talks about his views on political philosophy and his critique of liberalism. To him, liberalism, which is grounded on reason and individualism, is a narrow concept; it does not consider individual’s “social embeddeness” (p. 59) and is incapable to “engage in intercultural dialogue” (p.58). The limits of liberalism are further explored in Part III where Parekh discusses about cultural pluralism, multiculturalism and the immigrant communities in Europe. According to him, although “all societies display some [cultural] diversity” (p.65) all of them are not multicultural. Multiculturalism represents a unique way to manage this diversity and pluralism in society. He also distinguishes between cultural and moral diversity and argues that liberalism is hospitable only to the former. The latter “is viewed with suspicion, even pathologized, and the cultural minorities are pressured to adopt dominant liberal values” (p.66). Apart from this liberal imposition/homogenization, Parekh argues that the lack of recognition of “the other” contributes as well to identity and integration-related problems. As a way forward, Parekh, drawing inspirations from Gandhi, advocates for intercultural and intercivilizational dialogue (Part IV). Specifically, in the Indian context, Parekh believes that a sense of “shared citizenship” (p. 117) and “inclusiveness” can not only address the existing intolerance between communities but could also strengthen the Indian identity as well as its democracy (Part V).

This book is unique in structure and style. The conversational mode presents a lively content that is quite interesting to read.This slender volume has gone beyond expectation to present coherently Parekh’s life and thought for which Jahanbegloo must be congratulated.



Max-Weber-Kolleg (Erfurt) and Indian Institute of Technology (Delhi)


@Reviewed by Sarbeswar Sahoo, Political Studies Review, Vol.11, Issue.1, January.


REVIEW: Civil Society and Democratization in India

Civil society and democratization in India: institutions, ideologies and interests, by Sarbeswar Sahoo, Abingdon, Routledge, 2013, xvii + 199 pp., £85 (hardback), ISBN 978041565291

India is rightly celebrated for the depth and diversity of its civil society. While debate persists over the precise nature of civil society’s links to democratisation, few dispute that civil society in India, as elsewhere, exercises a useful, if imperfect, check on the abuse of state power. Sarbeswar Sahoo focuses not on civil society’s watchdog or policy-advocacy functions, but, instead, on the capacity of associational life to deepen democracy by creating avenues for meaningful participation and collective action by poor and marginalised people. This is an area of even greater controversy, with its own scholarly subgenre, to which Sahoo’s book makes an important contribution.


Sahoo’s underlying concern is whether, how, and under what conditions civil society can pursue a politically transformative agenda. Sahoo’s empirical material consists of organisational case studies of three ‘well-established NGOs’ from Rajasthan, all working in the state’s ‘tribal belt’. They are Seva Mandir, which focuses on implementing rural development projects and programmes; Astha Sanstha, ‘which represents a unique mix of Left and Gandhian ideology and is involved in a variety of indigenous people’s movement[s]’ (p. 10); and the Rajasthan Vanvasi Kalyan Parishad (RVKP), which is affiliated with (and propagates the Hindu nationalist ideology of) the Rashtriya Swayamsevak Sangh, while engaging in direct service provision in adivasi communities.

These are well-chosen case studies, conforming as they do to three recognisable ‘types’ of civil society. There is a sense, however, that perhaps these categories were too firmly entrenched in the author’s mind before he began his field research, thus allowing a certain degree of ‘confirmation bias’ to creep into his analysis. This is evident in the support that Sahoo expresses for the two key elements of the Left critique of India’s ‘NGO sector’. First, he accepts with few qualms the widely held position that NGOs are ‘agents of the broader project of neoliberalism’ (p. 9). Evidence for this generalisation is sorely lacking. Certainly, NGOs perform some functions formerly monopolised by government, and thus contribute indirectly to a kind of shrinking of the state. But this is hardly an indication of neoliberal intent, let alone adherence to the market fundamentalism that afflicts some extreme neoliberals. Besides, there are plenty of NGOs working to build resistance to the adverse consequences of a less-regulated economy, including rapid environmental degradation. Indeed, a (leaked) 2014 report prepared for the Prime Minister’s Office by the Government of India’s (domestic) Intelligence Bureau identified many professionally managed NGOs – that is, not just ‘movement’ groups – as enemies of India’s development, because they dared protest against questionable industrial and infrastructure projects in many parts of the country.

Sahoo seems equally taken with the second part of the Left critique – that service-delivery NGOs pre-empt the radicalisation of subaltern groups. According to one of the sources Sahoo quotes, NGOs working in Rajasthan’s tribal areas had ‘pacified the fire with people and depoliticized development at the local level’ (p. 9). Such an accusation grants NGOs far too much credit for being able to accomplish something as complex as ‘depoliticising’ anything. The stereotype of the overly professionalised, out-of-touch NGO is badly out of date. These days, even staid project-implementing NGOs can end up doing genuinely political work. Mainstream NGOs, including Seva Mandir, that worked as implementing partners on the United Progressive Alliance’s flagship social protection initiative – the National Rural Employment Guarantee Act (NREGA) 2005 – were, whether they liked it or not, participating in something fairly revolutionary: assisting labourers to demand their wages, and encouraging villagers to demand answers from local officials about development expenditures. This did not require NGOs to pursue a radical agenda of their own devising; their course of action was spelled out in the procedural requirements found in NREGA. Some did this with more vigour than others. The effects were also highly variable. But apolitical the process was not.

By the same token, even excellent NGOs such as Astha, which sees itself at the movement end of the organisational continuum, are sometimes less radical than they might seem, which may well represent a pragmatic adjustment to prevailing political conditions. Astha too must produce reports for its funders and for government regulators; it too works with public-sector entities, and in any case benefits from the pool of experienced development professionals working in and around its home district of Udaipur, where over the past four decades, a cluster of small and large NGOs has grown up around Seva Mandir, one of the first organisations founded in the area.

While the line separating mainstream and movement-oriented civil society formations may be more blurred than Sahoo is willing to concede, he is justified in drawing a sharp distinction between the patently communal RVKP and the other two associations. This is true with respect to all three analytical categories Sahoo invokes in the book’s subtitle: institutions, interests, and ideologies. Through its links to the Bharatiya Janata Party, the RVKP is institutionally different from the resolutely non-partisan Astha and Seva Mandir. It also represents, and is controlled by, a very different set of interests, including those for whom social change is something to be resisted rather than fostered. Even if one were to grant that the RVKP shares a culture of managerial competence with Seva Mandir, and a strong sense of mission with the activist-inclined Astha, these parallels are dwarfed by the stark gap in terms of political ideas that separates ideological chasm separating this Hindu chauvinist organisation from the other two groups.

Readers will benefit greatly from the author’s sensitive interpretation of the case material, even if some of the book’s conceptual and theoretical foundations receive more reverence than perhaps they deserve. Sahoo’s book will be a stimulating read for anyone attempting to understand the political significance of civil society groups, in India and beyond.


Rob Jenkins

Hunter College & The Graduate Center, The City University of New York

# 2015, Rob Jenkins


Rob Jenkins (2015) “Civil society and democratization in India: institutions, ideologies and interests,” Commonwealth & Comparative Politics, 53:2, 226-228

Confronting Secularism in Europe and India

Brian Black, Gavin Hyman and Graham M. Smith (eds) (2014) Confronting Secularism in Europe and India: Legitimacy and Disenchantment in Contemporary Times. London: Bloomsbury Academic. 208pp.


Confronting Secularism in Europe and India emerged out of two international conferences held in 2011 by the Department of Politics, Philosophy and Religion at the University of Lancaster. The central questions in this book are: How is secularism understood in Europe and India and what is its relationship with religion, state, democracy and violence? How has secularism managed religious and cultural diversity and what challenges have it faced? Can secularism continue to provide a foundation for political legitimacy or is there something beyond secularism? Addressing these questions, the editors have structured the book in relation to four sets of issues: (1) political secularism, (2) secularism and religion, (3) secularism, religion and violence, and (4) beyond secularism. A comprehensive introduction by Brian Black sets the tone of the book and critically outlines the debate.


The issue of political secularism is addressed by Bajpai and Bhargava. Bajpai argues that in contrast to Europe Indian secularism is not hostile to religion; it recognises the rights of groups as an extension of ‘values of liberal citizenship’ (p.26). Bhargava similarly argues that Europe has a lot to learn from Indian secularism and the way it has managed religious diversity. He advocates for ‘contextual secularism’ that emphasizes ‘multi-value doctrine’ (p.56). In second section, discussing the relationship between secularism and religion Hyman argues that Anglo American secularism did not emerge out of an opposition to religion as it has been perceived. For him, ‘modern secularism had a closer relationship with early modern states, which had an established religion’ (p.7). Similarly Chatterjee argues that Indian secularism was infused with religious values.

In the third section, Wenman criticizes liberal secularism and discusses the way in which violence, particularly terrorism, is associated with religion. Sutton similarly criticises the secular Indian state of not being neutral or protective of minority groups and being responsible for many religious riots in India. Given this crisis of secularism and in finding ways to deal with religious diversity, the last two chapters by van der Zweede and Pecora try to go beyond secularism to look for answers in Habermas’s ‘post-secular society’ and in Nandy’s ‘critical traditionalism’. In order to over this crisis, the authors broadly agree that secularism must reinvent itself to deal with differences, reengage religious politics and appreciate the deep pluralities of social and cultural life.

The essays in this book provide innovative theoretical and comparative insights on the relationship between secularism, religion, democracy and violence in Europe and India. Taken together they make an invaluable contribution to literature and must be recommended to students of politics, religious studies and sociology.


Sarbeswar Sahoo

Indian Institute of Technology Delhi, India


@ Political Studies Review, Feb 2016, 14: 1, p. 94