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This paper explores how religion influences place-making for forced migrants, taking the case of a replica of a prominent shrine built by displaced Kashmiri Hindus in Jammu and Kashmir. I explore how the replica provokes a discussion among forced migrants about their relationship to homelands left behind and to places of exile. I also show how place-making for the displaced is marked by uncertainty and creative engagement. [ABSTRACT FROM AUTHOR]

The widespread notion that the city is secular and that therefore society’s future is secular is in need of serious reconsideration. This paper argues that religion does not melt away but rather morphs into modern forms of aspiration, speculation, and contention. Religion is therefore crucial to social inquiry into the nature of the urban. The paper argues that in Asia the Christian modern is close to the secular modern with fragments of rational planning and calculation in constant interplay with fragments of the magic of speculative modernity. Both communism and market capitalism are ideological cousins of Christian millenarianism. In a comparison of India, China, and Singapore it argues that the Christian form of modernity has been much better able to penetrate and coalesce with Sinic civilizational traditions than with Indic civilizational traditions. [ABSTRACT FROM PUBLISHER]

India since independence has experienced a series of movements based on “identity politics” demanding separate states and reorganization of its internal state boundaries. Much of the contemporary discussions find uneven development and unequal access to power accelerated by regionalism and linguistic fanatism responsible for these movements. Through the study of social movements of Koch–Rajbanshi people in North Bengal, the paper argues that these movements display a timeless quest and aspirations of people that are rooted in their deep sense of history. People's unique sense of history or “historical imaginations” are contextualized within the secular language of socio-economic injustices and socio-cultural differences celebrated in a spectacular manner through these movements marked by re-interpretation, re-writing of the past, real yet imagined, time bound yet eternal. Today the Koch–Rajbanshi people are creating a “new past” and an identity which is a blend of colonial ethnography on one hand and Rajbanshi mythographies on the other. The paper also questions the dichotomy that apparently exists between the past and the present. [ABSTRACT FROM PUBLISHER]

Throughout the Cold War, India maintained a policy of non-alignment, first in relation to China and later in relation to the US and USSR. This policy allowed India to receive support from both superpowers during the Cold War, and bolstered Jawaharlal Nehru’s efforts to craft a secular nation that would modernize rapidly along socialist lines. As is inevitably the case, reality proved more complicated than policy. The political context became messy, and myriad translations of socialism in regional contexts pulled at the seams of Nehru’s dream, particularly in the rural areas he sought to modernize through dams, irrigation projects, and infrastructural development. In this paper, I interrogate Cold War socialism at its highly translated margins through the work of Sant Tukdoji Maharaj, a singer-saint from rural Eastern Maharashtra whose influence was local, national, and international. Tukdoji was many things to many people: a devotional singer, a Gandhian, a champion of progressive land reform, an international spokesperson for World Peace, and a supporter of nuclear defence at the Chinese and Pakistani fronts. Tukdoji’s music absorbed influences from beyond rural Maharashtra, but many of his songs obscure the depth of his international political engagements and the complexity of his intersecting ideologies. Through close readings of his songs and writings, this article explores how Tukdoji Maharaj adapted cosmopolitan political ideas to particular contexts, crafting each cultural translation to be optimally intelligible and impactful for a given audience. [ABSTRACT FROM PUBLISHER]

On the shopfloor of an Indian automobile plant, a multi-ethnic workforce exchanges potentially offensive ethnic jokes with one another while remaining largely silent on actual incidences of communal violence. This paper shows how silence and profane humour are important aspects of an inter-ethnic sociality in the workplace, which distances itself from the retaliatory logics of communal violence. Speaking in the indirect register of irony, I argue that jokes about one another's religion and ethnicity are a means by which cultural intimates articulate anti-communal perspectives on public life. I suggest that profanity is a style of interaction that relates to an anti-communal sociality which distances itself from the politics of sanctity. [ABSTRACT FROM PUBLISHER]