Caste

Lee, Joel

doi:10.1007/978-94-024-1267-3_796

Cited by 4 publications

(3 citation statements)

References 15 publications

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“…endogamy is also a feature of South Asian Muslim societies, despite Islam being a fundamentally egalitarian religion (Ahmad, 2018;Lee, 2018). 9.…”

Section: Discussionmentioning

confidence: 99%

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E-waste is toxic, but for whom? The body politics of knowing toxic flows in Delhi

Perczel

2023

Environment and Planning C: Politics and Space

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Bodily knowledge and lived experience of toxic exposures in e-waste markets are central to policies and legal frameworks that are being rolled out globally enforcing the “polluter pays” principle. Yet, the sensory experience of toxicity is far from the straightforward, narratable knowledge, which it is often made out to be. This article builds on twelve months of research into the process of establishing formal e-waste recycling channels in New Delhi, India. Environmental practitioners and e-waste workers, each in a different relation to power and toxicity, presented contradictory understandings and challenged the continuity between sensing bodies posed by environmental advocacy narratives. Acknowledging the difficulty to pin down lived experience, I compare the certainty with which employees of a producer responsibility organisation present toxicity for the purpose of spreading awareness to the ambivalence with which informal e-waste recyclers relate to the toxicity in their own environment. The paper highlights the process of turning bodily experience into knowledge and proposes that knowing toxicity is the result of socially and economically inflected relations between bodies, chemicals, forms of knowledge, and the material dismantling process. Rather than accepting the immediacy of sensory experiences, or looking to find the authentic witness, I suggest a triangulation of bodies differently positioned in relation to the processes and places in question.

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“…endogamy is also a feature of South Asian Muslim societies, despite Islam being a fundamentally egalitarian religion (Ahmad, 2018;Lee, 2018). 9.…”

Section: Discussionmentioning

confidence: 99%

“…8.Although caste is usually considered to be a Hindu form of social hierarchy, this claim has been the subject of intense debates in South Asian scholarship (Guha, 2013). Caste as an institution of commensality and endogamy is also a feature of South Asian Muslim societies, despite Islam being a fundamentally egalitarian religion (Ahmad, 2018; Lee, 2018). …”

mentioning

confidence: 99%

E-waste is toxic, but for whom? The body politics of knowing toxic flows in Delhi

Perczel

2023

Environment and Planning C: Politics and Space

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“…Religious difference was articulated as the vital fault line of Indian society by the British colonial regime. Caste 1 , a secular category that organized pan-religion symbolic, erotic, and material life in South Asia, was subsequently religionized and incorporated as an internal moment of Hinduism (Guha 2013;Lee 2018a). While the dominant orientalistorthodox view frames caste in terms of Hindu religious ideology at the expense of the dimension of political economy at one level (Guha 2013, p. 1), at another, and as a corollary, the stamp of caste in non-Hindu communities such as Islam is usually explained as a "residual form of caste" (Sharma 2002, p. 77) owing to incomplete Islamization (Robinson 1983).…”

Section: The Disinvention Of Muslim Castementioning

confidence: 99%

Pluralization Challenges to Religion as a Social Imaginary: Anti-Caste Contestations of the Muslim Quota in India

Ansari

Suransky

2023

Religions

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Postcolonial democratic deepening brings new challenges to religion as a social imaginary in India. Increasing cultural differentiation and pluralization are countered by fundamentalization, but also challenge existing minority/multicultural imaginations. Religion, as the overarching identity category, has come under scrutiny given the politicization of caste among Muslims, who form the country’s most significant religious minority. Through social-justice and anti-caste politics in the 1990s, lowered-caste Muslims started to enact a new identity named Pasmanda, which means “those who have been left behind”. The Pasmanda discourse emphasizes internal heterogeneities and hegemonies and pluralizes the “Muslim”. It thus ruptures the imaginary of Muslims as a homogeneous minority in a culturally diverse country and problematizes the majority–minority framework. An important site of contestation is the reservation (quota) policy in public employment, education, and the legislature. While privileged-caste Muslims generally prefer a quota based on religion, the lowered-caste Pasmanda Muslims increasingly mobilize for a caste-based quota, thus challenging systems of recognition and redistribution.

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Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha

Niazi¹

2020

JRAS

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While Islamic scriptures like the Quran and Hadith are often quoted to negate the existence of social stratification among Muslims, authors of genealogical texts rely on the very same scriptures to foreground and legitimise discussions on descent and lineage. In the South Asian context, several conceptions of hierarchy as practised by Muslims in north India evolved over the course of colonial rule and were deployed interchangeably by Sayyids. These were based on notions of race, ethnicity, respectability and nobility, and occupational distinctions as well as narratives that referred to the history of early Islam. This article contributes to the study of social stratification among South Asian Muslims by exploring the evolution of Urdu tarikh (historical texts) produced by Sayyid men in the qasbah of Amroha in the Rohilkhand region of the United Provinces during the late nineteenth and early twentieth centuries. The Sayyid authors narrated the past through the medium of nasab (genealogy). While their texts place emphasis on lineage and descent to legitimise a superior social status for Sayyids, they also shed light on the changing social and material context of the local qasbah politics with the discourse on genealogy evolving into a form that engaged with social contestations.

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Caste

Cited by 4 publications

References 15 publications

E-waste is toxic, but for whom? The body politics of knowing toxic flows in Delhi

E-waste is toxic, but for whom? The body politics of knowing toxic flows in Delhi

Pluralization Challenges to Religion as a Social Imaginary: Anti-Caste Contestations of the Muslim Quota in India

Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha

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