By Peter Gottschalk
Wondering the normal depiction of India as a kingdom divided among non secular groups, Gottschalk exhibits that people residing in India have a number of identities, a few of which reduce throughout non secular obstacles. The tales narrated via villagers residing within the northern country of Bihar depict daily social interactions that go beyond the straightforward divide of Hindu and Muslim.
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Additional resources for Beyond Hindu and Muslim: Multiple Identity in Narratives from Village India
21. ” in Sunday Times of India, Mumbai (May 31, 1998), p. 16. 22. , p. 16. 23 John Burns of the New York Times, writing a portrayal of A. P. J. Abdul Kalam, one of the leading scientists in India’s nuclear program, focused almost exclusively on the issue of Kalam, a Muslim, serving a Hindu government. Without revealing who or how many so spoke, Burns stated that “some said Dr. ”24 In saying so, he suggested that the identity of one of its designers confers a religious identity on the weapon that competes with the religious identity bequeathed by the ideology of the government.
News & World Report (May 25, 1998), pp. 16–17. 24. John Burns, “Self-Made Bomb Maker” in the New York Times (May 20, 1998), p. A6. 25. Steve Weissman and Herbert Krosney, The Islamic Bomb: The Nuclear Threat to Israel and the Middle East. New York: Times Books, 1981. 26. “Gaddafi Had Offered India $8 b for N-Technology” in Times of India, Mumbai (June 13, 1998), p. 3. Manoj Joshi, “Priming an Old Fuse” in India Today International (June 15, 1998), p. 39. 27. L. K. Sharma, “‘Have a Nuclear Bomb to End Conflict’” in Sunday Times of India, Mumbai (June 7, 1998), p.
78 This left Jinnah complaining of a “moth-eaten” Pakistan with its two “wings” geographically discontiguous and deprived of the Gangetic heartland of South Asian Muslim culture. Thus, the British intellectually constructed their view of South Asia based on observations that they interpreted according to their preconceptions and agendas and recorded categorically in historiography, ethnography, and statistics. After that, South Asian political leaders adopted many of the results of these epistemologies to their own ends.