The Rise of India: Overcoming Caste Society and Permit-License-Quota Raj,Implementing Some Economic Freedom

Two or three centuries ago most of mankind was still very poor. When the West outgrew mass poverty, India was a British colony and suffered from stagnation. When East Asian economies exploited the advantages of backwardness and benefited from export-led growth, India remained inward-looking and poor. The ‘Hindu rate of growth’ preserved mass poverty. Since the reforms of the early 1990s India has exploited the advantages of backwardness and some global markets. In this article, the roots of India's failure to grow rapidly before the end of the twentieth century are analyzed. Stagnation is blamed on restrictions of economic freedom, whereas growth is explained by the expansion of economic freedom. Before the mid-twentieth century, the caste system and the legacy of sultanism curtailed economic freedom and contributed to economic stagnation. Thereafter, democratic socialism distorted incentives and generated ‘permit-license-quota raj’ or a rent-seeking society. When some obstacles to growth were dismantled, vigorous growth followed. Although expanding economic freedom remains limited. India's growth potential is not yet fully exploited. Indian infrastructure and human capital formation remain inadequate, regulations intrusive, and the budget in deficit. The rule of law looks better on paper than from the ground. Compared to China Indian public policy still has a lot of room for improvements. ‘Maoists’ or Naxalites threaten political stability and economic freedom. Geopolitics may explain India's late, slow and incomplete reforms. The rise of Asia, in particular of China and India, generates geopolitical challenges of its own. Conceivably, the global expansion of economic freedom permits not only the rise of Asia, but the peaceful management of the coming power transition between Asia and the West.     

The securitisation of life: Eastern Kurdistan under the rule of a Perso-Shi'i state

Abstract

Since the 1979 Revolution, the Iranian state has adopted a sophisticated set of policies to assimilate the Eastern Kurds. The Kurds are often the main target of the Iranian state’s military operations, its assimilatory strategies, and its regime of surveillance. After the ‘conquest’ (fath) of Eastern Kurdistan (Rojhelat) in 1979, the state tried to retain control over the region through systemic militarisation, the establishment of ‘revolutionary institutions’, and new religious and cultural centres, to transform the demographic, religious and cultural profile of Kurdistan. This paper is an attempt to illuminate the state’s religious nationalism and various forms of assimilatory strategies that the Islamic Republic of Iran has employed to transform Kurdish regions.     

Caste System and Resistance: The Case of Untouchable Hindu Sweepers in Bangladesh

This paper studies Hindu untouchable sweepers of Bangladesh, using a case study of two sweeper communities in Dhaka city. Due to their untouchability, Hindu sweepers in Bangladesh have historically been subjected to discrimination and marginalisation, and are deprived of choices such as free selection of occupation, access to housing, education and other benefits. Contending with the conventional notion that Hinduism maintains social order by caste hierarchies and divisions of labour, this shows how the sweepers of Dhaka city respond to the notion of untouchability and show resistance to caste discrimination. This paper also argues that it is not only a Hindu religious ideology but also historical, colonial, economic, political and social aspects of caste-based discrimination that can explain construction of the notion of Dalit and the marginalisation and resistance of Bangladeshi sweepers.     

The case of the ‘other India’ and Indian ir scholarship

ir scholarship in India has focused on the borders, territory and sovereignty of the Indian state, overlooking the rich complexity of interior border formation between colonial and independent India. The paper argues that the study of the princely states under the British paramountcy (1858–1947), neglected so far, is valuable to ir scholarship on three grounds. First, in mapping colonial India’s engagement with the outside world, the focus has been solely on British India. The princes were equally participative and perceptive of the outside world. Second, the princely states represent yet another challenge to the Westphalian notion of sovereignty, demonstrating the limited capacity of European categories to understand the ‘non-West’. Third, incorporating the paramountcy system in the genealogy of sovereignty of the Indian subcontinent offers a fresh account of border construction inside the state.     

Constructing the Nation’s Enemy: Hindutva,popular culture and the Muslim ‘other’ in Bollywood cinema

This paper aims to investigate how in contemporary India the process of ‘othering’ of the Muslim minority has been the product of politically motivated and manipulated majoritarian cultural assertiveness, reflected in the Hindu right’s clamour to underline the significance of drawing the geographic and cultural boundaries of what its ideologues call the Hindu nation. Situating cinema as a crucial distribution source of popular culture, the paper contends that Bollywood cinema has exhibited an overt bias towards producing films that capitulate to this radical nationalist discourse professed by the Hindutva ideologues. Making a discourse analysis of selected films produced by Bollywood since the 1990s, the premise of this contention is interrogated by examining how Hindi cinema’s portrayal of the image of Muslims has been carried out in a pejorative manner which stems from the strong grounding of its stories in a Hindu majoritarian setting. The paper concludes by arguing that, with such a penchant, Bollywood cinema has actively engaged in the politics of nationalism engendered by the right-wing neo-fundamentalist Hindutva movement.     

Global South rhetoric in India’s policy projection

While an on-going statist project tries to portray India as a ‘rising power’ in world politics, the fact remains that India’s global projection continues to be heavily fashioned by the Global South rhetoric. Such rhetoric is inclusive of irredentism and contestation with western norms and ideals along with cooperation leading to a complex process of interactions shaping up the global order. For countries like India being claimant to the status of ‘civilisational state’, the strong urge for autonomy along with the self-perception of national and cultural greatness is shared by the elite along with a sense of strategic importance. Such identity formation, however, reduces and sometimes obliterates the gaps between ‘internal’ and ‘external’, bringing into academic scrutiny the whole range of policymaking and to what extent it matches the state rhetoric.     

Identities and the Indian state: An overview

The importance that IR theorists have traditionally given to sovereign statehood has decreased their ability to explain new issues of global heterogeneity and diversity. The need to explain the end of the cold war, the disintegration of the former Soviet Union and the revival of old identities as well as the eruption of ethnic conflict in various parts of the world has, therefore, led to the return of culture and identity in IR theory. The concept of nation-state in international relations is based on the assumption that humanity is divided into nations and each nation is entitled to a state of its own. Although a state can exist without a nation it does not have the same legitimacy as a nation-state. Thus post colonial states like India, which are often considered to have artificial boundaries and are made up of many ethnic groups, feel obliged to embark on nation-building and prove that they are a nation-state even though homogeneous nation-states are a dwindling minority. The rise of the BJP in India emphasises the importance of religious and cultural identities but still does not prove that India is a nation. There has always been a tension between national and subnational identities in India. Not everyone who lives within the territorial borders of India considers him/herself to be an Indian nationalist-for example, Kashmiris seeking independence. The central government has always been aware of this and has always given priority to the preservation of the unity and integrity of the country. Indeed the constitution of India, while giving recognition to the fact that India is a multi-ethnic state, does not given anyone the right to secede from the Union. However, it is difficult to say how far India has progressed in the past 50 years beyond mere political integration and towards the creation of a nation-state through the transfer of loyalties from regional or ethnic groups to the nation, whose legal expression is the Indian Union. In the long run this is the only thing that will preserve the Indian state as it exists today.     

The Rise of Militant Islam and the Security State in the Era of the ‘Long War’

This paper distinguishes between political and militant Islam and analyses the latter's current ability to confront empire and to become a social force in Muslim-majority states. This analysis is within the dialectic of collaboration and resistance, starting with client postcolonial states' pivotal role in bringing to fruition the collaboration between political Islam and US imperialism during the cold war era. The post-cold war period signals the imperialist putsch to confront militant Islam in the ‘Long War’ by employing the cold war strategy of ‘permanent war’ and universalising the idea of the security state. Militant Islam's resistance to the Long War and the security state makes this two-pronged imperial strategy a losing proposition for the USA. Paradoxically this strategy has also become the prime mover for militant Islam's ascendancy. The paper addresses the paradox of the USA's continuation with its losing Long War strategy and securitisation agenda which, although providing succour to militant Islam, is also achieving its larger objectives to buttress capitalist globalism; fuel the military–industrial and security–industrial complexes; and support ‘big oil’.     

The ISI Reaches East: Anatomy of a Conspiracy

Operations in India by Pakistan's intelligence agency, Inter Services Intelligence (ISI), have primarily been confined to Kashmir, where it actively aids and abets militant organizations. A larger game plan of the ISI has come to light in India's north eastern region with Assam - with its sizeable Muslim population - becoming the primary target of the agency. It is seeking to create trouble in the state by way of direct aid to the separatist organizations there. Although it is not altogether certain whether Pakistan has any territorial designs in that part of India (the state of Assam geostrategically borders Bangladesh, which broke away from Pakistan in 1971) it is evidently becoming clearer that the ISI wishes to set many a "prairie fire" in the area in order to tie down Indian troops from their primary role in Kashmir and elsewhere.     

Dangerous Places and Nimble Fingers: Discourses of Gender Discrimination and Rights in Global Corporations

This paper considers how women's employment rights are being constructed in multinational corporations by examining three high-tech organizations—a U.S. company in Silicon Valley, its subsidiary in New Delhi, India, and a comparable local Indian company. It first describes the legal frameworks for addressing gender employment discrimination by state governments in India and the United States. Then it examines how these frameworks are appropriated and negotiated within the local contexts of the workplaces in the study. Finally, it reflects on recent transnational attempts to legislate and enforce women's employment rights in multinational corporations, specifically the challenges that such attempts face in light of the three case studies.     

The Sangh Parivar and the Hindu Diaspora in the West:What Kind of "Long-Distance Nationalism"?

"Long-distance nationalism," an expression coined by Benedict Anderson, is often used to refer to transnational political activities, but the dynamics of this expatriate nationalism tend to be neglected. Mere nostalgia or even spontaneous mobilizations are invoked to explain this phenomenon, but fail to explain the mechanisms that lie behind it. Using the example of Hindu nationalist movements, this paper seeks to highlight the implications of political entrepreneurs in the country of origin and the instrumental dimension of long-distance nationalism. The Sangh Parivar, a network of nationalist Hindu organizations, was replicated among the Hindu diaspora and its structure was literally exported by a centralized body located in India itself. The spread of the Sangh Parivar and of its Hindutva ideology abroad was greatly facilitated by local policies like multiculturalism and by the rise of racism in the countries of emigration. A comparison of Hindu nationalist outlets in the United Kingdom, the United States, and Canada brings to light two main factors instilling long-distance nationalism: a favorable local context for ethnic mobilization among migrants and a centralized organization in the country of origin. The engineering of long-distance Hindu nationalism from India questions the changing nature of nationalism in a globalized world.     

Resurgent religious terrorism: A study of some of the Lebanese Shi'a contemporary terrorism

Abstract

This study introduces the concept of geocultural immobility. A minority's geocultural immobility is identified as an imposed low geographic mobility within a nation with low cultural pluralism. It establishes the Lebanese Shi'a geocultural immobility, to which it attributes their religious resurgence. This Lebanese Shi'a religious resurgence is proven in this research to produce the zealots needed by religious terrorist organizations. This study also introduces and defines religious terrorism as violent acts performed by elements of religious organizations or sects, growing out of a commitment to communicate a divine message. It makes distinctions among religious terrorism, secular terrorism, and fighters for religious freedom, which are based on the actors' motives, affinities, and consciousness of the maliciousness of their acts. The primary and secondary data and the quasiexperiment in this research support its special hypotheses. They indicate a statistical correlation between eight Lebanese Shi ‘a cultural and religious attributes.     

Identity and world order in India’s post-Cold War foreign policy discourse

This article examines the dominant conception of world order in India’s post-Cold War foreign policy discourse. Drawing on a poststructuralist, discourse-theoretical framework, I argue that the discourse uses foreign policy and world order as sites for the (re-)production of India’s identity by placing India into a system of differences that constitutes ‘what India is’. The article shows that India’s foreign policy discourse frames world order in accordance with India’s own national experiences and thus seeks to upheave India’s identity to a position from where it can represent the universal: a global political community. This notion of Indian Exceptionalism constitutes the affective dimension of the discourse that obscures the absence of an extra-discursive foundation on which national identities could be grounded by endowing the Self with an imaginary essence and seemingly unique qualities.     

Religion and Foreign Policy Making in the USA,India and Iran: towards a research agenda

This article is concerned with religious soft power in foreign policy making through a focus on the foreign policies of the USA, India and Iran. It suggests that, if religious actors ‘get the ear’ of key foreign policy makers because of their shared religious beliefs, the former may become able to influence foreign policy outcomes through the exercise of religious soft power. In relation to the above-mentioned countries, the article proposes that several named religious actors do significantly influence foreign policy through such a strategy. It also notes that such influence is apparent not only when key policy makers share religious values, norms and beliefs but also when policy makers accept that foreign policy should be informed by them.     

Repression and endurance: anathematized Hindu and Sikh women of Afghanistan

Hindus and Sikhs, longtime minority religious communities in Afghanistan, have played a major role in the social, cultural, and economic development of the country. Their history in Afghanistan has not been faithfully documented nor relayed beyond the country's borders by their resident educated strata or religious leaders, rendering them virtually invisible and voiceless within and outside of their country borders. The situation of Hindu and Sikh women in Afghanistan is significantly more marginalized socially and politically. Gender equality and women's rights were central to the teachings of Guru Nanak, but gradually became irrelevant to the daily lives of his followers in Afghanistan. Hindu and Sikh women have sustained their hope for change and seized any opportunity presented to play a role in the process. Active participants in the social, cultural, and religious life of their respective communities as well as in Afghanistan's government, their contributions to social changes and the political process have gone mostly unnoticed and undocumented as their rights, equality, and standing in the domestic and public arena in Afghanistan continue to erode in the face of continuous discrimination and harassment.     

Indian Jihadism: The Evolving Threat

India has been confronting jihadist violence for decades. Although expeditionary terrorism by Pakistani militants typically receives the most focus, indigenous actors, many benefitting from Pakistani support, are responsible for the majority of jihadist attacks in India. Yet the dynamics of Indian jihadism remain under-explored. This article examines the Indian Mujahideen (IM), which constitutes the primary indigenous jihadist threat. It argues the IM is best understood as a label for a network of modules, with a loose leadership, that is connected to smaller, self-organizing clusters of would-be militants as well as to foreign militant groups like the Pakistani Lashkar-e-Taiba.     

The political economy of the cycles of violence and non-violence in the Sikh struggle for identity and political power: implications for Indian federalism

This paper presents a critique of the essentialist notions of any community as a pacifist or militant community by examining the long history of the cycles of violence and non-violence in the evolution of the Sikh community in the Indian subcontinent. The theoretical premise of the paper is that communities' resort to violence and non-violence is determined by their strategic perspectives to achieve their politico-economic goals and not from any doctrinal adherence to violence or non-violence. The paper attempts a panoramic view of over 500 years of Sikh history (1469 – 2006) and offers a reinterpretation of that history by locating cycles of violence and non-violence in their historical context. It then provides a politico-economic perspective on violence and non-violence in their struggle for identity and political power. It focuses more on an analysis of the recent political conflict between Sikh militants and the Indian state, and concludes by drawing out the policy implications of that analysis for the politics of the modern Indian state regarding the Sikhs of Punjab. It identifies federal arrangements and human rights as issues of key importance in the political economy of this relationship.     

The prism of strategic culture and South Asian nuclearization

In this paper, Ken Booth's concept of strategic culture is drawn on to examine India and Pakistan's nuclear policy options/policies. The thrust of the argument is that the perceptions of India and Pakistan's strategic insecurities as interpreted by their security managers, through the prism of their strategic cultures, have, in conjunction with material, domestic and technological factors, defined their nuclear trajectories. In framing the argument, although appreciative of the material (realist) realm, attention is drawn simultaneously to the inter-subjective (constructivist) realm, namely, that productions of insecurities are also ‘cultural’. This constructivist line of analysis, which draws attention to culture ‘as both a source of insecurity and an object of analysis’ in international relations, has implications on the future of a nuclearized South Asia.     

Resolving the Kashmir Conflict: Pakistan,India, Kashmiris and Religious Militants

This article introduces a conflict resolution framework to address the Kashmir ¹ 1. Henceforth in this article, ‘Kashmir’ refers both to the independent territory under Dogra dominion since 1846 to 1947 and to the territory that nowadays encompasses ‘Jammu and Kashmir’ (JK), under Indian control, and ‘Pakistan Administrated Kashmir’ (PAK), under Pakistan. Throughout the article the term ‘Pakistan Administrated Kashmir’ encompasses both Azad Kashmir and the Federally Administered Northern Areas. View all notes conflict. Firstly, Kashmir is mapped out as a multi-dimensional dispute between various parties: besides the interstate dispute between India and Pakistan, Kashmir is also an armed conflict both between India and the Kashmiris over the right of self-determination and between India and the religious militants who are waging a jihad to create a theocratic state. Secondly, in order to understand the complexity of Kashmir, I introduce an original framework based upon six levels of sovereignty that helps us in underscoring the implications of the bargaining process between India, Pakistan and Kashmir. Based on this, I propose a roadmap for peace, which comprises three successive steps: confidence-building measures, restoration of the asymmetric original status of Jammu and Kashmir and, finally, shared sovereignty (partial or total condominium) between India and Pakistan.     

Book Review

The madaris located in Pakistan have played an important role in spreading militant jihadist ideologies and some have even labeled the madaris “terrorist factories.” After the War on Terror began the Pakistani government was forced to deal with their violent religious schools. The federal government did produce a plan for reform; however, the already unimpressive strategies have not been followed through successfully and the militant schools still remain a major threat even today. The reform will need to focus on three different aspects of the madaris: the financing, the curriculum, and the state's authority over the institutions. In order for permanent reformation to occur, the Pakistani government will need to strictly implement policies that will demilitarize the madaris.