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Former Civil Servants Bemoan Complete Breakdown of Governance in Uttar Pradesh

Former Civil Servants Bemoan Complete Breakdown of Governance in Uttar Pradesh
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Central Vista: Historians Write to National Archives Head, Seek Clarity on Redevelopment Process

"The complete lack of any clarity about this timeline of redevelopment has left us dismayed about how to plan for research in the coming years and guide our students accordingly."

The Daring Act of Rewriting Tagore

Persecution of Muslims Is No Longer About Divisive Politics, the Real Motive Is To Dehumanise

Persecution of Muslims Is No Longer About Divisive Politics, the Real Motive Is To Dehumanise Our leaders appear to have succeeded in polarising society to such an extent that their electoral victories are almost guaranteed. Then, why are they going with ever-increasing gusto for crimes that target Muslims? Representative image. Photo: Special arrangement Communalism02/Apr/2021 Recently, a Muslim boy was assaulted in Dasna, Ghaziabad for the ‘heinous crime’ of having taken water from a temple. In another incident, a young Muslim man was assaulted in Khajuri Khas, Delhi for some unknown reason. It could perhaps be argued that in a country where, according to the National Crime Records Bureau’s ‘Crime in India-2019’, nearly 52 lakh crimes take place in a year, why we should be concerned about two crimes.

Tanika Sarkar

Secularisation, once a key concept in debates about modernisation and modernity, has received very little academic attention over the last half century. In fact, it is often seen as a subset of or engulfed within secularism, which has been central to academic and political debates about democracy, nationalism and contemporary politics. In this special issue, we focus on both in their mutual interaction. It provides a mix of theoretically informed pieces with detailed, contextualised research adding granularity to the discussions by asking: Can secularisation happen without secularism? Or vice versa? What kinds of secularisation have specific versions of secularism promoted? Have there been reversals in secularisation, or has it been a largely linear process in south Asia?

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