This document discusses religious conversion in India, focusing on conversions between Hinduism and Christianity among lower castes. It provides historical context on conversion in India and competing conceptions of conversion between Hindu and Christian traditions. It argues that for marginalized groups, religious conversion serves as an important tool for social mobility by allowing people to escape the caste system. However, with the rise of Hindu nationalism, anti-conversion laws are being proposed that threaten to criminalize conversion and reinforce existing social hierarchies by limiting people's ability to change their religious identities.
Nigeria is a secular state in theory, religion supremacy functions has been the expression of political identity and facts obviously in conflicts over resources, land, and political offices. Increasing clashes between religious groups, predominantly Muslim and Christian have taken the nation from what used to be peaceful coexistence to violent disharmony. For the course of this paper, region in politics is as old as the history of the Nigerian state. What is new in the current exclusion is the extent to which religion dominates national life. The myth of the secular Nigerian state that purports to separate the institutions of religion from those of the government has failed to translate into reality. Indeed, there is evidence to show that Nigeria's troublesome religious conflict, especially during election and beyond will negatively affect national development. It is against this backdrop that the paper traces the historical and contemporary issues of religion plurality in the challenge of national development, with particular attention to the security dilemma for Nigeria in the 21st century, paying attention to the growing influence of the unchecked religion in politics, and its significance to modern politics and how this accounts for increasing manners of conflict in Nigerian states. This paper therefore makes some recommendations and concludes that there cannot be any meaningful national development without proper interreligious peace and harmony.
Religion makes the people to put their lives on the way for salivation through having a vision of reality that transcend temporal world into a becoming world where everyone lives in a situation that is, full of an everlasting peace. But the role religious institutions play in ensuring the desired goal is a bone of contentions among scholars. The focus of the study was to explore the implication of religious institutions for sustainable peace in Amhara National Regional State with a particular reference to East Gojjam selected woredas.
Refocusing the Social Studies Curriculum for Religious Tolerance, Unity and P...iosrjce
The state of peace and tolerance in Nigeria is gradually collapsing and the nation is gradually
disintegrating. The clamor by many eminent Nigerians for a sovereign national conference, spells doom for the
once united „giant of Africa‟. The unity and peaceful coexistence of Nigeria is under the threat of collapse by
the growing level of religious intolerance. The increase in religious conflicts has led to the loss and destruction
of many lives and properties. According to Williams (2004), religious intolerance seems to be the cause of most
wars and sufferings in the world. The on-going religious violence unleashed on many Nigerians especially in the
northern part of the country by the fundamental Islamic sects, the Jama‟atu Ahlis Sunna Lidda‟awati Wal-Jihad,
popularly known as Boko Haram‟s insurgency, mainly in northern Nigeria, has left more than 3,600 people dead
since 2009. There is an increasing need to unite the citizenry despite the odds against her peaceful coexistence.
There is need to ensure that Nigeria remains a united entity where all citizens will see themselves first as
Nigerians before seeing themselves in the light of their ethnic group or religious affiliations. Religious conflicts,
has caused a wide spread of suspicion and distrust among the various ethnic and religious groups in the country.
The increasing perception of some parts of the country as „dangerous‟ due to its restiveness, has led to
skepticism and suspicion, which inhibits cooperation (Otuenu 2011). This further confirms one of the
predictions implied in Huntington‟s (1996) thesis, that conflicts that occur on the fault lines between major
religions will run a higher risk of spreading across borders due to kinship alliances and intra-civilizations
solidarity. The inauguration of the council of Inter-religious harmony by the Federal government stands out as
one of the government‟s effort to ensure peace and stability within the adherents of the two major religions
(Christianity and Islam) in Nigeria. The Council of Inter-religious Harmony is co-headed by the president of the
Supreme Council of Islamic Affairs and the national president of the Christian Association of Nigeria. Despite
all efforts made by the government to ensure peace and stability within the country, there have been several
pockets of violent clashes among the followers of the two religious groups.
Among all the religions in Nigeria, Islam and Christianity record large numbers of adherents and the country’s politics is almost based on the two religious divides. This paper examines two religious bodies; the Nigeria Supreme Council for Islamic Affairs (NSCIA) and the Christian Association of Nigeria (CAN) established to regulate the activities of Muslims and Christians respectively in the country. The works finds out that both religious bodies take active part in state politics and have struggled for self-relevance and acknowledgement whenever issues of national concerns arise. The struggle began in the 1970s and 1980s when Muslims advanced for the incorporation of the Islamic law into the Nigerian constitution on the ground that the nation has since her inception been governed by Christian law in the guise of British constitution. The result has been religious tension and violence. The work therefore recommends collaboration of the two religious bodies following their aims and objectives to assist the government in fostering peace, progress and development of the country.
Nigeria is a secular state in theory, religion supremacy functions has been the expression of political identity and facts obviously in conflicts over resources, land, and political offices. Increasing clashes between religious groups, predominantly Muslim and Christian have taken the nation from what used to be peaceful coexistence to violent disharmony. For the course of this paper, region in politics is as old as the history of the Nigerian state. What is new in the current exclusion is the extent to which religion dominates national life. The myth of the secular Nigerian state that purports to separate the institutions of religion from those of the government has failed to translate into reality. Indeed, there is evidence to show that Nigeria's troublesome religious conflict, especially during election and beyond will negatively affect national development. It is against this backdrop that the paper traces the historical and contemporary issues of religion plurality in the challenge of national development, with particular attention to the security dilemma for Nigeria in the 21st century, paying attention to the growing influence of the unchecked religion in politics, and its significance to modern politics and how this accounts for increasing manners of conflict in Nigerian states. This paper therefore makes some recommendations and concludes that there cannot be any meaningful national development without proper interreligious peace and harmony.
Religion makes the people to put their lives on the way for salivation through having a vision of reality that transcend temporal world into a becoming world where everyone lives in a situation that is, full of an everlasting peace. But the role religious institutions play in ensuring the desired goal is a bone of contentions among scholars. The focus of the study was to explore the implication of religious institutions for sustainable peace in Amhara National Regional State with a particular reference to East Gojjam selected woredas.
Refocusing the Social Studies Curriculum for Religious Tolerance, Unity and P...iosrjce
The state of peace and tolerance in Nigeria is gradually collapsing and the nation is gradually
disintegrating. The clamor by many eminent Nigerians for a sovereign national conference, spells doom for the
once united „giant of Africa‟. The unity and peaceful coexistence of Nigeria is under the threat of collapse by
the growing level of religious intolerance. The increase in religious conflicts has led to the loss and destruction
of many lives and properties. According to Williams (2004), religious intolerance seems to be the cause of most
wars and sufferings in the world. The on-going religious violence unleashed on many Nigerians especially in the
northern part of the country by the fundamental Islamic sects, the Jama‟atu Ahlis Sunna Lidda‟awati Wal-Jihad,
popularly known as Boko Haram‟s insurgency, mainly in northern Nigeria, has left more than 3,600 people dead
since 2009. There is an increasing need to unite the citizenry despite the odds against her peaceful coexistence.
There is need to ensure that Nigeria remains a united entity where all citizens will see themselves first as
Nigerians before seeing themselves in the light of their ethnic group or religious affiliations. Religious conflicts,
has caused a wide spread of suspicion and distrust among the various ethnic and religious groups in the country.
The increasing perception of some parts of the country as „dangerous‟ due to its restiveness, has led to
skepticism and suspicion, which inhibits cooperation (Otuenu 2011). This further confirms one of the
predictions implied in Huntington‟s (1996) thesis, that conflicts that occur on the fault lines between major
religions will run a higher risk of spreading across borders due to kinship alliances and intra-civilizations
solidarity. The inauguration of the council of Inter-religious harmony by the Federal government stands out as
one of the government‟s effort to ensure peace and stability within the adherents of the two major religions
(Christianity and Islam) in Nigeria. The Council of Inter-religious Harmony is co-headed by the president of the
Supreme Council of Islamic Affairs and the national president of the Christian Association of Nigeria. Despite
all efforts made by the government to ensure peace and stability within the country, there have been several
pockets of violent clashes among the followers of the two religious groups.
Among all the religions in Nigeria, Islam and Christianity record large numbers of adherents and the country’s politics is almost based on the two religious divides. This paper examines two religious bodies; the Nigeria Supreme Council for Islamic Affairs (NSCIA) and the Christian Association of Nigeria (CAN) established to regulate the activities of Muslims and Christians respectively in the country. The works finds out that both religious bodies take active part in state politics and have struggled for self-relevance and acknowledgement whenever issues of national concerns arise. The struggle began in the 1970s and 1980s when Muslims advanced for the incorporation of the Islamic law into the Nigerian constitution on the ground that the nation has since her inception been governed by Christian law in the guise of British constitution. The result has been religious tension and violence. The work therefore recommends collaboration of the two religious bodies following their aims and objectives to assist the government in fostering peace, progress and development of the country.
Method of Resolving Conflict among Religious People in North Sumateraiosrjce
IOSR Journal of Humanities and Social Science is a double blind peer reviewed International Journal edited by International Organization of Scientific Research (IOSR).The Journal provides a common forum where all aspects of humanities and social sciences are presented. IOSR-JHSS publishes original papers, review papers, conceptual framework, analytical and simulation models, case studies, empirical research, technical notes etc.
Cosmology, Worldview and Ecology N K DasNAVAKISHORDas
N K Das in his study of indigenous religion in northeast India reveals enormous variety in terms of belief, ritual, spiritualism and symbolic imagery, as also in enduring beliefs surrounding cosmology, myth and ultimate human-nature harmony. A growing body of anthropological scholarship is currently trying to make sense of these developments, mainly of the resurgences of indigenous societies in an increasingly interconnected world, whereby to explore the indigenous expressions such as harmony with nature, holism, shamanism and a new Avatar of animism. Moving away from old stereotypes, this review article focuses attention on what Clifford has called the emergence of “a new public persona and globalizing voice --protection of sacred sites, and transnational activism”. It is argued that “Indigenous religion” needs to be situated in the new and “global form of religiosity - - - associated with those defined in international law as “indigenous peoples”.
Keywords: Tribal Religion, Worldview, Cosmology, Ecology, Global Indigenous Discourse
Need for an Ethics Education for Peace book 8 chap 1Miguel Cano
This book presents a proposal for ethical education for peace that includes a character and heart education, and a civic and intercultural education, to be taught in the family, school and society.
What is clear is that a superficial education of democratic values is not enough to solve the current crisis of values and solve the problems of individual, family and social moral degradation that paradoxically affect more to democratic advanced nations.
Rather, it would require a genuine silent revolution that will bring people to a moral maturity, form healthy families, and create communities and nations that live in peace and harmony.
Sheila Jackson Lee wikipedia (highlighted)VogelDenise
17 USC § 107 Limitations on Exclusive Rights – FAIR USE
Sheila Jackson Lee's Bio and/or Biography – Do you know this HOUSE NEGRO?
In our pursuit of the OVERTHROW of the United States’ DESPOTISM Government Regime, we intend to seek the PROSECUTION of these House Negroes (i.e. some of which are LAWYERS). Please NOTE “HOW Many” were EDUCATED under WHITE INSTITUTIONS!
While the AGE REQUIREMENT is 25 Years Old to serve as a United States SENATOR and/or REPRESENTATIVE, as of 2017, the AGE RANGE for the House Negroes Serving is BETWEEN 40 – 88 Years Old!
This is SIGNIFICANT because the House Negroes Placed in the United States Congress are those who GREW UP in the Heart of the CIVIL RIGHTS Movement and EXPERIENCED the BRUTAL Murders/Killings of Civil Rights Leaders as Medgar Evers, Malcolm X and Martin Luther King Jr. Therefore, MAKING them EASY PREY to be CONTROLLED by THREATS and FEAR on their Lives and their Family Members MADE by WHITE Jews/Zionists and WHITE Supremacists!
Help BRING these HOUSE NEGROES to JUSTICE for the ROLES they have PLAYED in the TERRORIST/RACIST/DISCRIMINATORY Practices of the United States’ DESPOTISM Government Regime!
This House Negro had a DUTY and OBLIGATION to NOTIFY the Public/World of the Illegal/Unlawful Occupation of the DESPOT presently CONTROLLING and RUNNING the United States’ DESPOTISM Government Regime!
Moreover, the THREATS made (if any) by WHITE Jews/Zionists and WHITE Supremacists AGAINST them and/or their Family Members, Friends, etc.
Boko Haram insurgency has affected many people in the northeastern part of Nigeria. Many of these victims have migrated to other parts of the country. While some of these people become internally displaced persons (IDPs) in IDP centres or camps, some prefer to migrate to, and live among their ancestral relatives. The latter are referred to as migrated displaced persons. Many faith-based organizations especially churches of the Nigerian Baptist Convention have been making efforts to transform the lives of these displaced people and reintegrate them into the society. The paper
reviews some related themes such as terrorism and religious violence, Boko Haram insurgency in Nigeria, jihad, trauma,
internally displaced persons, Christian theological bases for humanitarianism, Baptist policy/theological stands on
humanitarianism, and religious responses to crisis in transforming lives of displaced people from conflict-affected areas. The paper ends with some recommendations for faith-based organizations and the Nigerian government.
17 USC § 107 Limitations on Exclusive Rights – FAIR USE
Keith Ellison's Bio and/or Biography – Do you know this HOUSE NEGRO?
In our pursuit of the OVERTHROW of the United States’ DESPOTISM Government Regime, we intend to seek the PROSECUTION of these House Negroes (i.e. some of which are LAWYERS). Please NOTE “HOW Many” were EDUCATED under WHITE INSTITUTIONS!
While the AGE REQUIREMENT is 25 Years Old to serve as a United States SENATOR and/or REPRESENTATIVE, as of 2017, the AGE RANGE for the House Negroes Serving is BETWEEN 40 – 88 Years Old!
This is SIGNIFICANT because the House Negroes Placed in the United States Congress are those who GREW UP in the Heart of the CIVIL RIGHTS Movement and EXPERIENCED the BRUTAL Murders/Killings of Civil Rights Leaders as Medgar Evers, Malcolm X and Martin Luther King Jr. Therefore, MAKING them EASY PREY to be CONTROLLED by THREATS and FEAR on their Lives and their Family Members MADE by WHITE Jews/Zionists and WHITE Supremacists!
Help BRING these HOUSE NEGROES to JUSTICE for the ROLES they have PLAYED in the TERRORIST/RACIST/DISCRIMINATORY Practices of the United States’ DESPOTISM Government Regime!
This House Negro had a DUTY and OBLIGATION to NOTIFY the Public/World of the Illegal/Unlawful Occupation of the DESPOT presently CONTROLLING and RUNNING the United States’ DESPOTISM Government Regime!
Moreover, the THREATS made (if any) by WHITE Jews/Zionists and WHITE Supremacists AGAINST them and/or their Family Members, Friends, etc.
The Rohingya situation is urgent and complex. The mass exodus of Rohingya is already putting enormous stress on the limited resources of Bangladesh. As more Rohingya arrives on a daily basis, there are a number of states and non-state actors that might try to exploit the security situation in this country. Bangladesh must find a comprehensive solution to the refugee crisis and must work out a cohesive security strategy to deal with all the potential threats. Otherwise, this situation will threaten the security of the state.
rohingya crisis is major national issue nowadays. For that ,to understand the different dimensions of the Rohingya Crisis
such as humanitarian, geo-political, security, economic, social
and environment.To make a set of recommendations for addressing the Rohingya crisis.
Method of Resolving Conflict among Religious People in North Sumateraiosrjce
IOSR Journal of Humanities and Social Science is a double blind peer reviewed International Journal edited by International Organization of Scientific Research (IOSR).The Journal provides a common forum where all aspects of humanities and social sciences are presented. IOSR-JHSS publishes original papers, review papers, conceptual framework, analytical and simulation models, case studies, empirical research, technical notes etc.
Cosmology, Worldview and Ecology N K DasNAVAKISHORDas
N K Das in his study of indigenous religion in northeast India reveals enormous variety in terms of belief, ritual, spiritualism and symbolic imagery, as also in enduring beliefs surrounding cosmology, myth and ultimate human-nature harmony. A growing body of anthropological scholarship is currently trying to make sense of these developments, mainly of the resurgences of indigenous societies in an increasingly interconnected world, whereby to explore the indigenous expressions such as harmony with nature, holism, shamanism and a new Avatar of animism. Moving away from old stereotypes, this review article focuses attention on what Clifford has called the emergence of “a new public persona and globalizing voice --protection of sacred sites, and transnational activism”. It is argued that “Indigenous religion” needs to be situated in the new and “global form of religiosity - - - associated with those defined in international law as “indigenous peoples”.
Keywords: Tribal Religion, Worldview, Cosmology, Ecology, Global Indigenous Discourse
Need for an Ethics Education for Peace book 8 chap 1Miguel Cano
This book presents a proposal for ethical education for peace that includes a character and heart education, and a civic and intercultural education, to be taught in the family, school and society.
What is clear is that a superficial education of democratic values is not enough to solve the current crisis of values and solve the problems of individual, family and social moral degradation that paradoxically affect more to democratic advanced nations.
Rather, it would require a genuine silent revolution that will bring people to a moral maturity, form healthy families, and create communities and nations that live in peace and harmony.
Sheila Jackson Lee wikipedia (highlighted)VogelDenise
17 USC § 107 Limitations on Exclusive Rights – FAIR USE
Sheila Jackson Lee's Bio and/or Biography – Do you know this HOUSE NEGRO?
In our pursuit of the OVERTHROW of the United States’ DESPOTISM Government Regime, we intend to seek the PROSECUTION of these House Negroes (i.e. some of which are LAWYERS). Please NOTE “HOW Many” were EDUCATED under WHITE INSTITUTIONS!
While the AGE REQUIREMENT is 25 Years Old to serve as a United States SENATOR and/or REPRESENTATIVE, as of 2017, the AGE RANGE for the House Negroes Serving is BETWEEN 40 – 88 Years Old!
This is SIGNIFICANT because the House Negroes Placed in the United States Congress are those who GREW UP in the Heart of the CIVIL RIGHTS Movement and EXPERIENCED the BRUTAL Murders/Killings of Civil Rights Leaders as Medgar Evers, Malcolm X and Martin Luther King Jr. Therefore, MAKING them EASY PREY to be CONTROLLED by THREATS and FEAR on their Lives and their Family Members MADE by WHITE Jews/Zionists and WHITE Supremacists!
Help BRING these HOUSE NEGROES to JUSTICE for the ROLES they have PLAYED in the TERRORIST/RACIST/DISCRIMINATORY Practices of the United States’ DESPOTISM Government Regime!
This House Negro had a DUTY and OBLIGATION to NOTIFY the Public/World of the Illegal/Unlawful Occupation of the DESPOT presently CONTROLLING and RUNNING the United States’ DESPOTISM Government Regime!
Moreover, the THREATS made (if any) by WHITE Jews/Zionists and WHITE Supremacists AGAINST them and/or their Family Members, Friends, etc.
Boko Haram insurgency has affected many people in the northeastern part of Nigeria. Many of these victims have migrated to other parts of the country. While some of these people become internally displaced persons (IDPs) in IDP centres or camps, some prefer to migrate to, and live among their ancestral relatives. The latter are referred to as migrated displaced persons. Many faith-based organizations especially churches of the Nigerian Baptist Convention have been making efforts to transform the lives of these displaced people and reintegrate them into the society. The paper
reviews some related themes such as terrorism and religious violence, Boko Haram insurgency in Nigeria, jihad, trauma,
internally displaced persons, Christian theological bases for humanitarianism, Baptist policy/theological stands on
humanitarianism, and religious responses to crisis in transforming lives of displaced people from conflict-affected areas. The paper ends with some recommendations for faith-based organizations and the Nigerian government.
17 USC § 107 Limitations on Exclusive Rights – FAIR USE
Keith Ellison's Bio and/or Biography – Do you know this HOUSE NEGRO?
In our pursuit of the OVERTHROW of the United States’ DESPOTISM Government Regime, we intend to seek the PROSECUTION of these House Negroes (i.e. some of which are LAWYERS). Please NOTE “HOW Many” were EDUCATED under WHITE INSTITUTIONS!
While the AGE REQUIREMENT is 25 Years Old to serve as a United States SENATOR and/or REPRESENTATIVE, as of 2017, the AGE RANGE for the House Negroes Serving is BETWEEN 40 – 88 Years Old!
This is SIGNIFICANT because the House Negroes Placed in the United States Congress are those who GREW UP in the Heart of the CIVIL RIGHTS Movement and EXPERIENCED the BRUTAL Murders/Killings of Civil Rights Leaders as Medgar Evers, Malcolm X and Martin Luther King Jr. Therefore, MAKING them EASY PREY to be CONTROLLED by THREATS and FEAR on their Lives and their Family Members MADE by WHITE Jews/Zionists and WHITE Supremacists!
Help BRING these HOUSE NEGROES to JUSTICE for the ROLES they have PLAYED in the TERRORIST/RACIST/DISCRIMINATORY Practices of the United States’ DESPOTISM Government Regime!
This House Negro had a DUTY and OBLIGATION to NOTIFY the Public/World of the Illegal/Unlawful Occupation of the DESPOT presently CONTROLLING and RUNNING the United States’ DESPOTISM Government Regime!
Moreover, the THREATS made (if any) by WHITE Jews/Zionists and WHITE Supremacists AGAINST them and/or their Family Members, Friends, etc.
The Rohingya situation is urgent and complex. The mass exodus of Rohingya is already putting enormous stress on the limited resources of Bangladesh. As more Rohingya arrives on a daily basis, there are a number of states and non-state actors that might try to exploit the security situation in this country. Bangladesh must find a comprehensive solution to the refugee crisis and must work out a cohesive security strategy to deal with all the potential threats. Otherwise, this situation will threaten the security of the state.
rohingya crisis is major national issue nowadays. For that ,to understand the different dimensions of the Rohingya Crisis
such as humanitarian, geo-political, security, economic, social
and environment.To make a set of recommendations for addressing the Rohingya crisis.
Week 2 Comment on the following questions. Advertisers want to .docxjessiehampson
Week 2: Comment on the following questions.
Advertisers want to know everything they can about potential customers’ habits and interests. The Internet offers vast stores of information about browsing patterns. Digital Marketing analytics is the practice of collecting consumer information from Internet use so that companies can target consumers who are likely to purchase their products.
1. What is your opinion of companies like Google that gather information about your browsing patterns?
2. What advantages and disadvantages does this pose for the consumer? Are there ethical considerations?
3. If you were a business owner, what kinds of information would you gather on your customers and how would you use it?
Running Head: RELIGION AND POLITICS IN UNITED STATES ELECTIONS 1
RELIGION AND POLITICS IN UNITED STATES ELECTIONS 4
Religion and Politics in United States Elections
Student Name
Instructor Name
Course
Date
An overview of religion and politics
In comparison with other nations, faith in ten United States has a very high adherence level. In accordance with the first amendment if the united states constitution, the government should not interfere with religious practices in any way. Religion should be free to exercise irrespective of any underlying circumstances. In contrast with other developed nations, religion has become a crucial aspect in the lives of Americans. It has helped them to make logical decisions as well as considerations in their life (Barber, N. (2012). To add to this religious diversity, the United States has both imported religion as well as indigenous faiths. In the 19th and 20th centuries, the two core parties differed along ethnic as well as religious grounds. The northern inhabitants were both the Protestants, Whigs, or republicans, while in the south, most of the Democrats were Catholics. At the end of the 19th century, the population ion the south was comprised of white democrats and black republicans.
Composition of the Christian population
Approximately 70% of the entire American population are Christians, while the other 6% of the population is a combination of diverse faiths like Islam, Judaism, and Hinduism. It is estimated that 23% of the entire population have no religious affiliations at all (Barber, N. (2012). However, the extent of faith varies among the people residing in the East and West. While only around 50% entirely adhere to the belief in the western states, approximately 90% of the population in the south are sound believers. With the foundation of the United States under religious frameworks, the nation has incorporated so many religions hence the name Protestant nation. Nevertheless, most of these religions in the states are politically active, just like the politicians (Barber, N. (2012).
It is sporadic not to hear a politician mention religion in the eve of campaigns. Politics are as important as religion in the count ...
Operation “Blue Star” is the only event in the history of Independent India where the state went into war with its own people. Even after about 40 years it is not clear if it was culmination of states anger over people of the region, a political game of power or start of dictatorial chapter in the democratic setup.
The people of Punjab felt alienated from main stream due to denial of their just demands during a long democratic struggle since independence. As it happen all over the word, it led to militant struggle with great loss of lives of military, police and civilian personnel. Killing of Indira Gandhi and massacre of innocent Sikhs in Delhi and other India cities was also associated with this movement.
Synthetic Fiber Construction in lab .pptxPavel ( NSTU)
Synthetic fiber production is a fascinating and complex field that blends chemistry, engineering, and environmental science. By understanding these aspects, students can gain a comprehensive view of synthetic fiber production, its impact on society and the environment, and the potential for future innovations. Synthetic fibers play a crucial role in modern society, impacting various aspects of daily life, industry, and the environment. ynthetic fibers are integral to modern life, offering a range of benefits from cost-effectiveness and versatility to innovative applications and performance characteristics. While they pose environmental challenges, ongoing research and development aim to create more sustainable and eco-friendly alternatives. Understanding the importance of synthetic fibers helps in appreciating their role in the economy, industry, and daily life, while also emphasizing the need for sustainable practices and innovation.
June 3, 2024 Anti-Semitism Letter Sent to MIT President Kornbluth and MIT Cor...Levi Shapiro
Letter from the Congress of the United States regarding Anti-Semitism sent June 3rd to MIT President Sally Kornbluth, MIT Corp Chair, Mark Gorenberg
Dear Dr. Kornbluth and Mr. Gorenberg,
The US House of Representatives is deeply concerned by ongoing and pervasive acts of antisemitic
harassment and intimidation at the Massachusetts Institute of Technology (MIT). Failing to act decisively to ensure a safe learning environment for all students would be a grave dereliction of your responsibilities as President of MIT and Chair of the MIT Corporation.
This Congress will not stand idly by and allow an environment hostile to Jewish students to persist. The House believes that your institution is in violation of Title VI of the Civil Rights Act, and the inability or
unwillingness to rectify this violation through action requires accountability.
Postsecondary education is a unique opportunity for students to learn and have their ideas and beliefs challenged. However, universities receiving hundreds of millions of federal funds annually have denied
students that opportunity and have been hijacked to become venues for the promotion of terrorism, antisemitic harassment and intimidation, unlawful encampments, and in some cases, assaults and riots.
The House of Representatives will not countenance the use of federal funds to indoctrinate students into hateful, antisemitic, anti-American supporters of terrorism. Investigations into campus antisemitism by the Committee on Education and the Workforce and the Committee on Ways and Means have been expanded into a Congress-wide probe across all relevant jurisdictions to address this national crisis. The undersigned Committees will conduct oversight into the use of federal funds at MIT and its learning environment under authorities granted to each Committee.
• The Committee on Education and the Workforce has been investigating your institution since December 7, 2023. The Committee has broad jurisdiction over postsecondary education, including its compliance with Title VI of the Civil Rights Act, campus safety concerns over disruptions to the learning environment, and the awarding of federal student aid under the Higher Education Act.
• The Committee on Oversight and Accountability is investigating the sources of funding and other support flowing to groups espousing pro-Hamas propaganda and engaged in antisemitic harassment and intimidation of students. The Committee on Oversight and Accountability is the principal oversight committee of the US House of Representatives and has broad authority to investigate “any matter” at “any time” under House Rule X.
• The Committee on Ways and Means has been investigating several universities since November 15, 2023, when the Committee held a hearing entitled From Ivory Towers to Dark Corners: Investigating the Nexus Between Antisemitism, Tax-Exempt Universities, and Terror Financing. The Committee followed the hearing with letters to those institutions on January 10, 202
Welcome to TechSoup New Member Orientation and Q&A (May 2024).pdfTechSoup
In this webinar you will learn how your organization can access TechSoup's wide variety of product discount and donation programs. From hardware to software, we'll give you a tour of the tools available to help your nonprofit with productivity, collaboration, financial management, donor tracking, security, and more.
The French Revolution, which began in 1789, was a period of radical social and political upheaval in France. It marked the decline of absolute monarchies, the rise of secular and democratic republics, and the eventual rise of Napoleon Bonaparte. This revolutionary period is crucial in understanding the transition from feudalism to modernity in Europe.
For more information, visit-www.vavaclasses.com
Unit 8 - Information and Communication Technology (Paper I).pdfThiyagu K
This slides describes the basic concepts of ICT, basics of Email, Emerging Technology and Digital Initiatives in Education. This presentations aligns with the UGC Paper I syllabus.
Embracing GenAI - A Strategic ImperativePeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
Model Attribute Check Company Auto PropertyCeline George
In Odoo, the multi-company feature allows you to manage multiple companies within a single Odoo database instance. Each company can have its own configurations while still sharing common resources such as products, customers, and suppliers.
Normal Labour/ Stages of Labour/ Mechanism of LabourWasim Ak
Normal labor is also termed spontaneous labor, defined as the natural physiological process through which the fetus, placenta, and membranes are expelled from the uterus through the birth canal at term (37 to 42 weeks
"Protectable subject matters, Protection in biotechnology, Protection of othe...
Religious Studies Capstone: India and the Politics of Conversion
1. 1
India and the Politics of Conversion
India, a country rich with religious diversity, has long been an epicenter of religious
pluralism. As such, religious conversions have historically been commonplace within the Indian
state, often intersecting with political, economic, and social motivations—despite the
controversy that has typically ensued. However, renewed debates concerning conversion in
contemporary India have emerged with the right-wing Bharatiya Janata Party (BJP) claiming
majority representation in the national parliament and state assemblies as of 2015. As a result,
Hindu nationalism has risen and the plurality that once flourished is becoming increasingly
threatened as the government asserts claims concerning religious authenticity.
The struggle over conversion in contemporary India has been the subject of political
debate amongst Hindus, in part because of its negative associations with colonialism, coercion,
and inauthentic motivations. Despite the negative perceptions that surround the process,
conversion can and has served important functions of providing increased social mobility and a
renewed sense of spiritual, individual, and group identities. As such, conversion is an important
process that, if restricted, could threaten personal freedoms and democracy. The BJP recently
proposed anti-conversion legislation, which threatens to criminalize such processes. Largely
concerned with maintaining the balance of the Hindu majority, the actions being taken by the
BJP have created an environment in which conversations concerning religious conversion have
become increasingly pertinent.
Through an examination of religious conversion in India, focusing specifically on the
process as it pertains to Christianity and Hinduism amongst lower-castes, it becomes apparent
that this process serves important functions on both a religious and social level, and is therefore
important to protect. This paper will demonstrate the ways in which religious conversion can and
2. 2
has served as an important tool for social mobility. It will then examine the ways in which such
motivations for conversion are increasingly coming under attack, as they threaten to offset the
current demographics of the Hindu majority, especially with the BJP maintaining majority power
governmentally. In doing so, I will examine previous anti-conversion legislation in light of the
newly proposed legislation, specifically exploring the ways in which this would serve as a
political tool for the BJP and Hindu nationalists as a whole. I find that, despite the complex
history of religious conversion in India, processes of conversion do serve important functions
that intersect with economic, political, and social landscapes. It will explore the significance of
religious conversion moving forward, finding that the legislation currently being proposed by the
BJP has the potential to threaten the secular ideal, as it operates specifically in the Indian context.
History
In order to understand the current situation in India, it is essential to first discuss the
important historical context through which the modern circumstances developed. India is no
stranger to religious conversion. It has a significant history of conversion between a variety of
religious communities. This includes conversions by lower castes to Buddhism, Islam, and
Christianity (Jenkins 2008 p.112). There is also a significant colonial precedent concerning
conversion that has, unfortunately, negatively contributed to much of the tension we see today.
In India, restrictions on religious conversion extend back to colonialism. With the arrival of
European colonists also came the arrival of Christian missionaries. The proselytization of Hindus
by such missionaries naturally produced a vehement objection by Hindus, who viewed Christian
missionizing as a politically motivated human enterprise, rather than a spiritual transformation
(Kim 2003 p.197). In response to Christian missionizing, Hindu’s began spearheading
“reconversion” programs. The first well-organized reconversion programs occurred from 1880 to
3. 3
1930 by Hindu nationalist movements, largely centered in Punjab. This initial reconversion
response was largely seen as a reaction against British colonialism and Christian proselytization
(Vandevelde 2011 p.35).
Despite this complex history, with the Indian state gaining independence in 1947, a legal
precedent for religious freedom was established with the creation of an official constitution.
Article 15 and 25 of India’s constitution explicitly protect freedom of religion as a fundamental
right. More specifically, Article 25 states that “all persons are equally entitled to freedom of
conscience and the right to freely profess, practice, and propagate religion subject to public
order, morality, and health” (“Constitution of India” 1947). These two portions of the
constitution are meant to maintain the secular ideal of the Indian nation, and prevent religious
discrimination, along with such comes conversion experiences. Additionally, there are various
governmental agencies that further aid in upholding this standard. The Ministry of Minority
Affairs, National Human Rights Commission, and the National Commission for Minorities are
all government agencies intended to investigate and protect against matters of religious
discrimination. However, these agencies lack logistical and procedural power, and are therefore
unable to actually enforce or implement any punitive measures if religious freedoms are in fact
being violated.
Conceptions of Conversion
This complicated history with conversion is further problematized because Christians and
Hindus hold conflicting conceptions and definitions of conversion, which puts them at cross-
purposes. The Hindu tradition, despite its own diversity, views conversion in sociological and
political terms, while conversely, Christianity views it in theological terms (Kim 2003 p.5).
Christianity typically proselytizes the notion of “truth,” arguing that Christianity is the one true
4. 4
religion and all others are false. In this sense, conversion is a means to “rescue” adherents of
other faiths from false religions (Vandevelde 2011 p.32). Conversely, Hindu traditions lack the
same conception of true or false religions. Instead, diverging religions are seen as various means
to the same end and same goal. This creates a tension with the notion of conversion, which is
seen as a strange and unnatural phenomenon within Hinduism, in that conversion is seen as an
earthly motivated process. In this way, the proselytizing of Christian missionaries has been and
continues to be seen as coercive and in direct contradiction to Gandhi’s claim that “all religions
are true” (Vandevelde 2011 p.32).
In this sense, there is an essential need to acknowledge that the issue of conversion has to
deal with an encounter between two radically different religious systems, and recognizing such
differences is crucial in order to untangle the conflict and debate that arises as a result.
The Issue of Personal Law:
One additional complication to the process of religious conversion in India has to do
specifically with the presence of multiple courts of personal law concerning various religions.
That is, in India, each religion has their own law and courts to deal with matters of personal law
for religious adherents of their faith. Who is subject to which “personal laws” in India is further
complicated by conversion (Jenkins 2008 p.110). This type of communalism allowing different
legal systems for different communities, was first implemented by colonists. It has added to
tensions around conversion because it essentially makes community borders more apparent and
vulnerable” (Kim 2003 p.4).
Marginalized People and the Political Act of Conversion
In India, religious identity is often a determining factor concerning certain rights. One’s
religious affiliation can impact rights regarding citizenship, affirmative-action benefits, alimony
5. 5
and more. (Jenkins 2008 p.111). For this reason, in a state where the caste system determines
social status for the Hindu majority, there is substantial merit for marginalized populations, like
dalits, to convert. Here, it is important to note that the caste system is a human construction,
legitimated by religion in order to “offer justification for conformity to a practice” that maintains
constructed social order (Martin 2014 p.94). This intersectionality between law and religion is
one of the primary motivations for individuals to convert. As a result, individuals who choose to
convert religions often do so as a political act, even more so than a religious one. The ability to
choose the future of one’s own destiny is a significant reason converts are inclined to embrace
other religious traditions (Kim 2003 p.2).
Facing heightened levels of structural oppression, marginalized communities face
difficult futures, and therefore represent a significant proportion of religious conversion from
Hinduism to Christianity. The trend of heightened conversion amongst certain groups further
emphasizes the “constructive role of Christianity in bringing about social change” brought about
by a tension that can be attributed to disparities among various socio-economic communities
(Kim 2003 p.2). Lacking social mobility within their own religious tradition, historically, such
groups have used religious conversion as an apparatus for achieving the social mobility they
previously lacked. Such socially motivated conversions to Christianity have allowed people to
shift between socially constructed categories.
Theorist William James described conversion as a transformative process that often
involves notions of redemption and is regularly preceded by despair (James 1902 pp.149,161).
This seems to parallel strongly with the phenomena of conversion amongst marginalized lower-
castes. As these individuals choose to convert from Hinduism to Christianity, they break free of
the religiously sanctified structure in which they have previously always existed and the
6. 6
hierarchical caste system that had always decided their roles within society. Through this
conversion, individuals are able to achieve significant social-improvement that was otherwise
impossible.
Here, it is important to note that for James, the conversion process is conceived of as a
total transformation of oneself: inwardly, outwardly, and emotionally. Under these conditions,
arguably, James would not conceive of the conversion of marginalized communities as authentic
in that, for converts, Hindu customs retained a key role in daily practice despite conversion.
Converts embraced new religious traditions conditionally, ensuring that they fit into pre-existing
value systems and “traditional religiosity” (Kim 2003 pp.2-3). In this way converts are
pragmatically adapting Christianity to their needs rather than adapting themselves to Christianity
(Kim 2003 p.3). While, for James, this notion of total transformation may not be represented
because of this continuation of certain traditions, I argue that these conversions do in fact
constitute an entire restructuring and transformation of the self.
Although converts themselves may not identify their experiences as an emotional
transformation, it most certainly is. Through conversion an entire life transformation occurs and
from that, emotional change is naturally produced as inward notions of redemption are also
produced. In this way, although the emotional transformations of converts may not directly
correlate to the conception James had in mind, the key themes of James’ argument are present.
Further, James states “the value of conversion depends not on the process, but on the fruits” and
this is exactly the logic we see operating in this specific context of marginalized communities,
who seek out religious conversion for its transformative results (James 1902 p.166).
James also says that “hope, happiness, security, resolve, emotions characteristic of
conversion can be explosive and emotions that come in this explosive way seldom leave things
7. 7
as they found them” (James 1902 p.151). This “explosivity” that James describes is exactly what
is under examination in the context of religious conversion experiences in India. These traits,
which James mentions, are highly characteristic of the conversion experiences of marginalized
communities. That is, conversion out of the caste system offers the promise of a renewed sense
of “security” and “hope” that was missing from their previous religious system. This process,
like James argues, has the ability to transform lives in both an emotional and pragmatic way and
as a result of both both theological and political motivations.
Mass Conversions:
One issue that has arisen as a result of marginalized groups using conversion to leverage
improved social status, and has been the principal-motivating factor for anti-conversion
legislation (at least on a surface level), is the occurrence of mass conversions.
In India, entire communities of marginalized groups have converted from Hinduism to
Christianity all at once. While the concern with mass conversion is most likely due to the fact
that large numbers of people converting away from Hinduism threatens to shift the power
balance in India, governmental agencies posing anti-conversion legislation typically state
concern over “coercion” as the main objection to mass conversions. There have, in the past, been
instances in which force was used to spur conversion, including instances of withholding
resources. While, in some cases, this concern is legitimate, it is hardly the norm, and there have
been similar complaints originating from all sides. However, along with mass conversions, there
have continually been assumptions concerning the vulnerability of group converts. That is, the
state has expressed concerns with group conversions by judging the apparent state of mind of
converts. More specifically, it has been assumed that woman and lower caste individuals who
8. 8
convert are not capable of making such decisions in an educated, autonomous way (Jenkins 2008
p.110)
However, this assumption is extremely problematic, simply because through these
conversions groups are in fact collectively employing a degree of agency, despite such socio-
economic constraints. This intersection of personal and group identities is very important in
understanding and analyzing religious conversion in the Indian context. In his chapter Rites of
Institution, Pierre Bourdieu touches on this phenomenon of collective identity. He suggests that
identities work collectively and without recognition from others, such identities would not
function effectively (Bourdieu 1991 pp.124-126). He goes further, suggesting “rites of
institution” are used for public recognition of such identities. It seems in this way, conversion is
the rite of institution through which people are recognized as having successfully shifted between
these socially constructed categories of religiosity. Conversion is able to “facilitate structural
change and that conversion movements represent caste mobility or the realization of communal
identity” (Kim 2003 p.2). Additionally, group conversion works paradoxically, because it is
precisely the groups of converts who themselves are recognizing each other as having new
identity.
In a unique way, this process of mass conversion and group identities also demonstrates
Victor Turner’s concept of communitas. Turner conceives of communitas as a bonded
community that resists the hierarchies of society. These communities, which exist subversively
outside of structures, if too developed, can threaten the stability of societal norms. Turner
elaborates on this point, saying that “structures of society must be maintained, anything without
structure must be labeled as dangerous” (Turner 1969 p.109). In the context of Indian religious
conversion, the communitas of group converts is viewed and framed of as dangerous by the BJP,
9. 9
precisely for this reason: they threaten the hierarchical social order promulgated by Hindu
nationalists. Through participating in group conversions, though these individuals are infact re-
entering some structural order by identifying with Christian traditions, the communitas which
they develop in resistance to the previous social order calls into question the legitimations
employed for Hindu social hierarchies, thereby presenting a “danger” to the state.
The State’s Monitoring of Religion:
Anti-conversion laws have previously been proposed in light of forced conversions in
which individuals have been misled or coerced into conversion. As such, the premise of such
laws is that these types of scenarios can be prevented. However such laws can also be leveraged
in ways that are equally discriminatory. In fact, scholars argue that Hindu counter-conversion
movements, spurred by the political rise of Hinduvta, have exacerbated the problem (Kim 2003
p.4).
The state has become increasingly involved in monitoring the religious practices of its
peoples. In recent years, laws requiring people to report conversions to local authorities have
come into effect (Jenkins 2008 p.112). Additionally, Indian states have also passed laws
restricting religious conversion, many relating back to previously implemented colonial laws
(Jenkins 2008 p.109). For example, “The Orissa Freedom of Religion Act,” meant to protect
against “forced conversion” states that “no person shall convert or attempt to convert, either
directly or otherwise, any person from one religious faith to another by use of force or by
inducement or by any fraudulent means nor shall any person abet any such conversion” (“Laws
of India” 1967). While on the surface level, the language of such anti-conversion bills seems
logical, the problem is that the state has the ability to conclude what counts as “force” and
“inducement.” For this reason, anti-conversion laws have problematically been interpreted in
10. 10
ways that benefit the Hindu oriented governmental body. The actions of the Indian state allude to
a “growing unease with conversions in a democratic country that recognizes freedom of religion”
(Jenkins 2008 p.112). Through this evolution, there continues to be an increasing tension
between religion, conversion, democracy, and the boundaries of each.
Reinforcing Social Hierarchies; Authority, Legitimation, and Authenticity:
The anti-conversion laws currently in place, in addition to those being proposed for the
future, reinforce social hierarchies. That is, they further cement portrayals of certain socio-
economically disadvantaged groups as “innately weak and credulous” (Jenkins 2008 p.113).
Additionally, such laws reinforce existing social categories by weakening the prospects for
people to change their own identities, thereby functioning to maintain the status quo.
In A Critical Introduction to the Study of Religion, Craig Martin addresses this tension
directly, pointing to the ways in which power is able to manifest according to definitions of
“authority.” He discusses an idea picked up by Hindu nationalists movements in which Hindu
identity is grounded in relation to “Bharta” (the native name of India) much like how Israeli’s
view Israel as the basis of their identity. As such, these movements, like the BJP, view
alternative identities (like Muslims and Christians) as foreign and unnatural to Bharta (Martin
2014 p.155). Therefore, according to this logic, the conversion experiences of marginalized
communities, like dalits, threatens the legitimacy of the Hindu state. In order to combat this, the
state relies on claims of authenticity in order prevent such trends, legitimate national identity,
and spawn Hindu cultural nationalism (Jha 2009 p.14).
The state's proposed anti-conversion legislation and its ambiguity largely enables the
state to use their political authority in order to make claims of authenticity. That is, the state’s
interpretation of what constitutes “forced” or “coercive” conversion, especially if specifically
11. 11
targeted at lower castes, would allow the state to legally decide what “authentic” conversion
looks like, or who can “authentically” convert. Such claims, like Martin suggests, “can function
to award special authority to one group” (Martin 2014 p.158).
Through these claims of authenticity, the state exercises its authority, and thereby further
legitimates operative social hierarchies. Theorist, Peter Berger, discusses this process of
legitimation, and its primary function of “reality-maintenance” (Berger 1967 p.32). He argues
legitimation functions to maintain social orders on both an objective and subjective level. The
legitimation the BJP is using for pushing forth this legislation, thereby works to maintain the
current social order of Indian society. For Berger religion plays an important role in this process
in that it has been the most historically widespread and effective instrument of legitimation.
Now, while the BJP is not directly employing religious legitimation, it is using its perspective as
a Hindu nationalist party in order to legitimate the religious order. In this context, we also see
Berger’s conception of a feedback loop operating in that the state is making claims about what is
or is not authentic but they are using previously established legitimations as proof of why this
legislation is needed.
Reconversion Phenomena:
Programs that promote people to “reconvert” back to Hinduism have continued to gain
momentum, and are widely supported by the ruling BJP. This activity is considered largely to be
a reaction against Christian and Islamic conversion in India (Vandevelde 2011 p.34). Currently,
reconversion programs are typically coordinated by Rashtriya Swayamsevak Sangh (RSS)
organizations, with the Vishva Hindu Parishad (VHP) playing the leading role (Vandevelde 2011
p.40). The RSS is a right-wing, Hindu-nationalist organization. Both the VHP and BJP belong to
the larger umbrella of Hindu nationalists organizations led by the RSS. The VHP was established
12. 12
in 1964 “in direct response to the perceived threat from Christianity, Islam, and the ‘third
religion,’ Communism,” and it started its reconversion activity in 1980 following the mass
conversion of about 3,000 outcastes to Islam (Vandevelde 2011 p.40). As a political wing of the
RSS, the BJP allows the RSS and VHP to carry out religious conversion and openly promote
reconversion activities, justifying this move as a step to “banning” conversion all together.
However, concerns have also been raised as a result of the reconversion activities of the
state, especially with the BJP taking power. Much like the concern the state has expressed with
mass conversions, these re-conversions often involve entire groups at once. Therefore, the same
possible elements of coercion and force are arguably just as present in the state’s reconversion
activities, as it in mass conversions.
Proposed Legislation:
With Hindu nationalist groups historically adopting dedicated anti-conversion positions,
the BJP is certainly no exception (Vandevelde 2011 p.31). However, because of BJP’s increased
position of power as of 2015, this stance has experienced an increased probability of producing
actual change. Therefore, exploring this link between the political and religious, as it relates to
conversion, is both important and relevant, especially in light of the recent anti-conversion bill
proposed in late 2015.
Currently, there are five Indian states which have anti-conversion laws in place: Orissa,
Madhya Pradesh, Gujarat, Chhattisgarh and Himachal Pradesh. These laws are intended to
prevent forced conversions. While, in many cases, the laws enacted in these states do require
converts to receive prior permission or give notification before officially converting, they do not
ban conversions so long as the conversions are voluntary (Seervai 2015). The proposed national
legislation would troublingly operate more restrictively than this previous legislation, effectively
13. 13
“making it a criminal offense to change one’s religion from Hinduism to another faith or to no
faith at all.” Like the laws operating in Indian states, this national legislation would also require
that prospective converts give notification and receive permission prior to being able to convert.
Because of the state's historical precedent in assuming marginalized communities do not
have the capacity to make such decisions, the conversion processes which I have outlined above
would foreseeably be invariably criminalized (Kuby 2016). Additionally, legal officials
worldwide have expressed concern that if this legislation is made official, “some magistrates,
under pressure from hardline Hindu groups, might prohibit any conversions from Hinduism but
be unlikely to act against radical groups who are forcing non-Hindus to convert to Hinduism”
(Seervai 2015). This would essentially give the government increased control over people’s
choices as they relate to faith and religion. In supposedly “protecting” minorities from
manipulative conversion practices, the state is actually itself enacting unfair legislation that
would be coercive and forcefully intervene in personal religion. Now that the BJP is in a
heightened position of power, the future of conversions in India are becoming increasingly
unclear, and the threat to the constitutional ideal of secularism (in an Indian context) is at risk.
With BJP in power, in conjunction with this recent development, there is an increased layer of
complexity to the process of religious conversion in India.
Looking to the Future:
Though the proposed legislation has been tabled for next session, the anti-conversion
legislation continues to be pushed by the BJP and other Hindu nationalist groups. Regardless
though, other religious traditions will continue to be in direct tension with the goals of the Hindu
nationalist leaders of the BJP, who hope to preserve a “pure” India, one that relies on a Hindu
majority. Therefore, we must view the proposed policy with Article 25 of the constitution, which
14. 14
concerns freedom of religion, in mind. As such it becomes apparent that the BJP is leveraging
their position in power to manipulate the legislative process in a way that is unconstitutional, and
aids in further consolidating the power of the larger Hindu nationalist organization RSS.
Patterns of conversion to Christianity amongst lower-caste individuals and groups
illustrates the unique ways in which agency can be made operative, even under highly
constrained circumstances. As such, religious conversion is currently one of the only viable
modes for social transformation for certain demographics of Hindus. Therefore, preserving the
process is important, not only for individuals seeking out religious conversion, but because
religious freedom and choice is a necessary component of a successfully operating democratic
state. The current government’s increased interjection in matters of religious freedom functions
to diminish this agency of people, especially those who seek to leverage conversion as a
mechanism for attaining the autonomy and agency they may already be lacking.
This paper has demonstrated the ways in which religious experiences, like conversion,
can be both functional and theological. In doing so, it has also demonstrated the ways in which
the behavior of the state and conversion trends are reflective of one another. That is, in
examining the state’s proposed legislation, it is clear that such legislation is in response to a
larger trend of conversion. Likewise, conversion trends continue as the state intercedes in matters
of personal religion, causing religious adherents to grow increasingly disillusioned with the
discriminatory hierarchy in which they are expected to exist.
In a society where aptitude for religious adherence is unambiguous, shifting between
categories of various religious traditions can play a significant role in completely restructuring
one’s life in positive and productive ways. With this in mind, moving forward it is necessary to
expand understandings of religious conversion and the complex intersectionality that often
15. 15
accompanies it. It is important to utilize a hybrid approach for understanding religious
conversion in order to also acknowledge the intersectionality that complicates and contributes to
the current climate in India. In doing so, society can more aptly address and advocate against
such legislation, ensuring that the bargaining power of the poor and excluded is not lost, thereby
developing a more hospitable environment where diversity can be fostered in the long term as a
result.
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