This book studies the relationship between religion and education in the Indian context. It analyses the creative interface between religion and education as empirical categories and overlapping modes of pedagogical transmission. The volume investigates the ways in which religious identities are shaped through education both at home and at school. It brings together academics and researchers working in different faith traditions like Islam, Hinduism, and Sikhism to understand the significance of transmitting religious education and the need to pay closer attention to sites through which religious instruction is being disseminated. Topical and lucid, this book will be an important reading for scholars and researchers of sociology, religious studies, secularism, sociology of education, political sociology, South Asia studies, and education in general.

Despite the increased trend towards secularisation in state schooling, issues of religion and spirituality have remained important. Increased pluralism within societies through expanding migration patterns is changing the religious and cultural contours of many countries in Europe and North America, and is creating a need for a deeper understanding of religious diversity. However, the lack of religious or spiritual education within the educational curriculum leaves a moral vacuum that can become a space to be exploited by religious extremism. More recently, religiously motivated incidences of terrorism in several parts of the world have heightened prejudicial attitudes and distrust of certain religions, in particular. These are profound concerns and there is an urgency to examine how religion, religious education and interfaith initiatives can address such misconceptions. This book is thus timely, focusing on an area that is often neglected, particularly on the role of religion in education for sustainable development. While religious organisations and faith communities have had a long history of involvement in both schooling and social service delivery in many countries, their role in reaching development goals has not always been explicitly recognised, as is evident even in the United Nations’ most recently conceptualised 2030 Agenda for Sustainable Development. Undeniably, the integration of religious dialogue into mainstream development issues is crucial because deep cleavages resulting from the issue of minority religious rights continue to give cause for concern and conflict in many countries. This edited book explores some of these tensions and issues and draws parallels across differing geographical contexts to help enhance our collective and comparative understanding of the role of religious education and institutions in advancing the post-2015 development agenda. The contributors to this volume each demonstrate that, while religion in education can contribute to understanding and respect, it is also a space that can be contested and co-opted. Without addressing the salience of religion, however, it will not be possible to foster peace and combat discrimination and prejudice. This book will be of interest to researchers, scholars and students in the field of comparative education and development, religious studies, theology and teacher development and training. This book may also be of interest to national and international policy makers. There are also numerous faith-based organisations, as well as other non-governmental organisations (NGOs) working on religion and education issues that may find these case studies a useful resource.

Offering a new approach to the study of religion and empire, this innovative book challenges a widespread myth of modernity—that Western rule has had a secularizing effect on the non-West—by looking closely at missionary schools in Bengal. Parna Sengupta examines the period from 1850 to the 1930s and finds that modern education effectively reinforced the place of religion in colonial India. Debates over the mundane aspects of schooling, rather than debates between religious leaders, transformed the everyday definitions of what it meant to be a Christian, Hindu, or Muslim. Speaking to our own time, Sengupta concludes that today’s Qur’an schools are not, as has been argued, throwbacks to a premodern era. She argues instead that Qur’an schools share a pedagogical frame with today’s Christian and Muslim schools, a connection that plays out the long history of this colonial encounter.

Issues in Religion and Education, Whose Religion? is a contribution to the dynamic and evolving global debates about the role of religion in public education. This volume provides a cross-section of the debates over religion, its role in public education and the theoretical and political conundrums associated with resolutions. The chapters reflect the contested nature of the role of religion in public education around the world and explore some of the issues mentioned from perspectives reflecting the diverse contexts in which the authors are situated. The differences among the chapters reflect some of the particular ways in which various jurisdictions have come to see the problem and how they have addressed religious diversity in public education in the context of their own histories and politics. Contributors are: Lori G. Beaman, Catherine Byrne, Christine L. Cusack, Adam Dinham, Lauren L. Forbes, Stéphanie Gravel, Bruce Grelle, Mathew Guest, Anna Halafoff, Kim Lam, Solange Lefebvre, Alison Mawhinney, Damon Mayrl, Asha Mukherjee, Heather Shipley, Sonia Sikka, Geir Skeie, Leo Van Arragon and Pamela Dickey Young.

Religious nationalists and women’s activists have transformed India over the past century. They debated the idea of India under colonial rule, shaped the constitutional structure of Indian democracy, and questioned the legitimacy of the postcolonial consensus, as they politicized one dimension of identity. Using a historical comparative approach, the book argues that external events, activist agency in strategizing, and the political economy of transnational networks explain the relative success and failure of Hindu nationalism and the Indian women’s movement rather than the ideological claims each movement makes. By focusing on how particular activist strategies lead to increased levels of public support, it shows how it is these strategies rather than the ideologies of Hindutva and feminism that mobilize people. Both of these social movements have had decades of great power and influence, and decades of relative irrelevance, and both challenge postcolonial India’s secular settlement – its division of public and private. The book goes on to highlight new insights into the inner dynamics of each movement by showing how the same strategies - grassroots education, electoral mobilization, media management, donor cultivation - lead to similarly positive results. Bringing together the study of Hindu nationalism and the Indian women’s movement, the book will be of interest to students and scholars of South Asian Religion, Gender Studies, and South Asian Politics.

This volume gives a detailed account of the individuals, organizations, and institutions that were influential in India in the promotion of education for Muslim girls in the colonial period.

This book provides an in-depth ethnographic study of science and religion in the context of South Asia, giving voice to Indian scientists and shedding valuable light on their engagement with religion. Drawing on biographical, autobiographical, historical, and ethnographic material, the volume focuses on scientists’ religious life and practices, and the variety of ways in which they express them. Renny Thomas challenges the idea that science and religion in India are naturally connected and argues that the discussion has to go beyond binary models of ‘conflict’ and ‘complementarity’. By complicating the understanding of science and religion in India, the book engages with new ways of looking at these categories.

Many of ancient India's religious traditions are alive in modern India, and many of these religious traditions are in conflict with one another regarding the future of India. Even the so-called "secular state" is deeply pervaded by religious sentiments growing out of the Neo-Hindu nationalist movement of Gandhi and Nehru. A careful analysis of the current religious scene when placed in its proper long-term historical perspective raises interesting questions about the nature and future of religion not only in India but elsewhere as well.

Originally published in 1997, Religions of Tibet in Practice is a landmark work--the first major anthology on the topic ever produced. This new edition--abridged to further facilitate course use--presents a stunning array of works that together offer an unparalleled view of the Tibetan religious landscape over the centuries. Organized thematically, the twenty-eight chapters are testimony to the vast scope of religious practice in the Tibetan world, past and present. Religions of Tibet in Practice remains a work of great value to scholars, students, and general readers.

By making religious community a relevant category for discussing development deficit, the Sachar Committee Report (that was submitted to the Prime Minister of India in 2007) initiated a new political discourse in India. While the liberal secular framework privileged the individual over the community and was more inclined to use the category of class rather than the identity of religion, the Sachar Committee differentiated citizens on the basis of their religious identity. Its conclusions reinforced the necessity of approaching issues of development through the optic of religious community. This volume focuses on this shift in public policy. The articles in this collection examine the nature and implications of this new approach to the Indian social reality. Taking a close look at the findings of the Sachar Committee Report (SCR) they highlight the challenges posed by inter-community comparisons. At another level the articles supplement the debate initiated by the SCR by constructing a profile of religious communities in India so as to factor in their concerns of development into the present discourse and to nuance and modify the simple indicators to which development is often reduced. As most religious communities are themselves engaged in development-related activities the volume also examines some of these initiatives in order to see what development connotes to the members themselves and what receives attention by the community. Students of social sciences and development studies as well as those dealing with issues of marginalization will find this collection an invaluable resource for understanding contemporary India and for undertaking further theoretical and empirical research.