Secularism’s Names: Commitment to Confusion and the Pedagogy of the Name
vocalists, the elder of whom put Andhra in prominence on the Carnatic map. In that phase of life around his mid-twenties, Pinakapani would regularly meet the Nedunuri's own young disciples, Vijayawada-origin Malladi brothers . Computer Interception Order Proves PM Modi Is 'Insecure Dictator'. Congress's success on Tuesday invests Rahul Gandhi's campaign themes with Rafale deal: Congress leader Moily accuses IAF chief of lying, suppressing the. Dictator success meet, Balakrishna Anjali Dictator success meet, Dictator successmeet.
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The purifiers, as we know, seek out names without religious connotations, though boundary-crossers are quick to point out that they rarely achieve this.
Sahasra, as we have seen, may not refer explicitly to a religious concept, but is categorised as a Hindu name in Indian baby name guides. The two strategies seem to reflect a tension between varieties of secularism: Purified names seem to reflect onomastically the separatist agenda of rationalist umbrella organization the Federation of Indian Rationalist Associations FIRA which campaigns on a national level for a stricter separation between state and religion.
But for such a claim to be satisfactory it requires qualification. The transcategorialism of secular names is meant to transform the world dethrone the algorithm rather than simply reflect abstract rival doctrines of political thought. So again, secular names do not simply reflect an ideology but are designed to iteratively produce a particular kind of intersubjective sensibility. Consider the case described by Banerjee Having themselves been profoundly affected by communal violence, the parents named their child in a way that served as a prophylactic against the lure of othering.
The Hindu-background activists I know who have given Islamic or Christian names to their children, which perforce are subject to continual repetition, did so as a kind of secular technology of the self to avoid othering a community that their political opponents have no compunction about de-humanizing and as recognition of its temptation.
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But what are the effects of such names? What kind of responses do such names engender? Given the Hindu provenance of most activists, one could make a case that boundary-crossing names operate ironically through a classical Hindu mode of laying claim to, and incorporating, otherness.
What sorts of power relations inhere? Are Muslims in a position to object? I do not mean to imply that they would object if only given the chance but it is nevertheless important to acknowledge the structure of possibilities here.
Hindus may happily go to a church and light candles and this may be seen as a testament to the greatness and inclusiveness of Hinduism.
But such inclusiveness also constructs religion as such in a certain way, one that may be just as dogmatic and imperial as more exclusive forms of worship. Certainly, boundary-crossing names are markedly differentiated. Consider, for instance, the multiple associations of the name of contemporary north Indian guru Gurmeet Ram Rahim Singh Ji Insan—this, I suggest, is a name that enfolds; being suggestive both of the bhakti universalism his movement espouses and of the guru as embodied confluence Das a of different religious traditions.
Accusations of appropriation do form a response to the rationalist boundary-crossing name, as we shall see; however, their source is not the community that at first glance we might consider the subject of appropriation, but the Hindu right.
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The Muslim-background rationalists I know either shrug or applaud, which is unsurprising given their affiliation with the movement. This is also witnessed in the names borne by the children of Bollywood icon Shahrukh and Gauri Khan see epigraph.
This is an interesting case for several reasons: The offers of assistance made by rationalist groups show their sympathy for inter-faith marriages, but of course the majority of such marriages do not arise from anything so grand as an ideological position on secularism taken up by the couple.
Though less widespread than it once was, some incoming brides in north India change or have changed for them their forename as well as surname to mark their new circumstances. Inter-faith or -caste marriages, too, may occasion the bride changing her name to efface the boundary crossing the relationship embodied in a kind of post-hoc imposition of propriety. In light of this, we come to apprehend the critical role of the boundary-crossing name: Thus is non-Abrahamic Hinduism integrated into an imagined Abrahamic secularism.
Disapproval 19 Interview with Prabhakar Nanawaty, June 11 What is your caste? The boundary-crossing name is in part interventionist—intended to eventuate the disidentity it embodies—but also normative in depicting what transcategorialism ideally should be like and as such at odds with ordinary naming conventions.
But similar to philosophical writings that create a normative base for discussing what various phenomena ideally should be like, with often little attempt to account for their everyday forms Miller In addition to the teasing of those who bear them, there is the even blunter instrument of simply refusing to use such names.
A Kolkata-based, Hindu-background activist described to me how her non-rationalist family members 20 do exactly this in respect of her daughter: The activist is fearful that they may even have consulted a pandit for the purpose.
Since making something the case by representing or declaring it as such only succeeds if the status of the actor performing the function is to some degree collectively recognised Searle But the problems they face are not discrete and may overlap, which is what we find in the next illustrative example which concerns the name of the aforementioned film actor Shriram Lagoo.
Dabholkar and Lagoo then began a program they named Vivek Jagar Knowledge Awakening in which they staged debates across Maharashtra. Lagoo wanted to go to Mumbai by night train. We, all the organizers, were at station to see him off. The train was late. During that period we saw a group of young people rushing towards Dr.
At first we thought that the group may be fans of Doctor who also is a famous film actor… Within no time they surrounded us and started shouting slogans like Jai [i.
Lagoo should shout Jai Shri Ram. Lagoo was not afraid at all. All these angry young men were confused. At that moment the train entered the platform and Dr. Lagoo boarded the train. Thus further confrontation was avoided. Kamal Nath "I am not going to be deterred by what these economists say in their rooms.
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Imran Khan Khan's comments reflected, at least in part, the joint statement arrived at between then PM Atal Bihari Vajpayee and Pakistani president Pervez Musharraf that Pakistan would not allow territory under its control to be used for terrorism. It is significant as India continues to seek evidence of Pakistan's sincerity in addressing the issue of cross-border terrorism. Anticipating relief, farmers start skipping repayments, impacting bank finances.
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Modi was seen exchanging greetings with his predecessor and Congress leader Manmohan Singh. Union minister Vijay Goel and minister of state for social justice Ramdas Athawale shook hands with the Congress president.
Gandhi could have intervened and declared him out of order.
The working committee could have convened and reaffirmed its resolution to satisfy Muslim League doubts. The fact that the rest of the Congress was largely but not completely silent indicates rethinking. The Punjab resolution of March was passed in the absence of Gandhi and Azad. Patel and Nehru were its stewards. When Gandhi asked for an explanation, he got an excuse.
But you are of course entitled to say what you feel right. The Punjab resolution was prefaced by a conditional phrase: By MarchNehru and Patel were more concerned about saving India from the consequences of Pakistan-inspired violence. The experiment in joint Congress-League had begun against the backdrop of the great Calcutta killings, which began with Direct Action Day on August 16, and never stopped for a year, when Gandhi went on his heroic fast for peace in Calcutta: This was followed by the gruesome Bihar riots.
There was administrative gridlock in Delhi and a drift towards anarchy across the breadth of India. Gandhi did not intervene to revise this CWC resolution either, despite his public reservations.
Elsewhere, Azad and Rajendra Prasad have explained what happened. Patel persuaded the Mahatma that the option was either Partition or open war with the Muslim League, which meant a nation-wide civil war. Perhaps only Gandhi believed that Indian unity could have survived the Calcutta riots, and he too wavered.
He entered a caveat: Jinnah did his best to partition India further. Nehru and Patel saved India from anarchy by isolating a wound that would have infected the whole of India if it had not been cauterized and sutured. For this they deserve our deepest gratitude.