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[[File:Unity in Diversity.png|thumb|Indian religions are tolerant towards other faith as we see in this verse of [[Rig Veda]].]]
[[File:Unity in Diversity.png|thumb|Hinduism is agreed to be tolerant towards other faith as can be seen in this verse from the [[Rig Veda]].]]
{{Spirituality sidebar |width=19.7em}}
{{Culture of India}}
[[File:An Oberoi Hotel employee doing Namaste, New Delhi.jpg|thumb|Pressing hands together with a smile to greet Namaste - a common cultural practice in India.]]
{{Irreligion sidebar}}


'''Principled Distance''' is a new model of [[secularism]] given by [[Rajeev Bhargava]]. It is different from western model of secularism which is the separation of government institutions and persons [[Mandate (politics)|mandated]] to represent [[State (polity)|the state]] from [[Religious organization|religious institution]]s and [[Clergy|religious dignitaries]]. [[Rajeev Bhargava|He]] says that [[India]]n secularism did not erect a strict wall of separation, but proposed a 'principled distance' between religion and state.<ref>http://www.opendemocracy.net/rajeev-bhargava/states-religious-diversity-and-crisis-of-secularism-0</ref> Morever, by balancing the claims of individuals and religious communities, it never intended a bludgeoning privatization of religion. In India, secularism means equal treatment of all religions. Religion in India continues to assert it's political authority in matters of personal law.<ref>http://berkleycenter.georgetown.edu/resources/events/rethinking-secularism-refining-the-concepts-of-public-religions-principled-distance-and-the-twin-tolerations?q=Jos%C3%A9%20Casanova</ref> The western model of secularism is criticized in India for being an outdated concept as Rajeev argued that since Western model was developed when society was more homogeneous but since in the era of globalization, society is becoming more heterogeneous therefore a new concept, suitable for the present situation, is needed. He even argued that since Europe itself is no more homogeneous hence West should also follow the principled distance model which on one hand respects the diversity and at the same time empowers the state to interfere in case of any discrimination in the name of religion.<ref name="Rajeev">
'''Principled Distance''' is a new model of [[secularism]] given by [[Rajeev Bhargava]]. The separation of government institutions and persons [[Mandate (politics)|mandated]] to represent [[State (polity)|the state]] from [[Religious organization|religious institution]]s and [[Clergy|religious dignitaries]]. [[Rajeev Bhargava|He]] says that [[India]]n secularism did not erect a strict wall of separation, but proposed a 'principled distance' between religion and state.<ref>{{Cite web | url=http://www.opendemocracy.net/rajeev-bhargava/states-religious-diversity-and-crisis-of-secularism-0 |title = States, religious diversity, and the crisis of secularism}}</ref> Moreover, by balancing the claims of individuals and religious communities, it never intended a bludgeoning privatization of religion. In India, secularism means equal treatment of all religions. Religion in India continues to assert its political authority in matters of personal law.<ref>{{Cite web | url=http://berkleycenter.georgetown.edu/resources/events/rethinking-secularism-refining-the-concepts-of-public-religions-principled-distance-and-the-twin-tolerations?q=Jos%C3%A9%20Casanova |title = Rethinking Secularism: Refining the Concepts of "Public Religions," "Principled Distance" and the "Twin Tolerations"}}</ref> The western model of secularism is criticized in India for being an outdated concept as Rajeev argued that since Western model was developed when society was more homogeneous but since in the era of globalization, society is becoming more heterogeneous therefore a new concept, suitable for the present situation, is needed. He even argued that since Europe itself is no more homogeneous hence West should also follow the principled distance model which on one hand respects the diversity and at the same time empowers the state to interfere in case of any discrimination in the name of religion.<ref name="Rajeev">
{{Cite book
{{Cite book
| last =Bhargava
| last =Bhargava
Line 15: Line 11:
| publisher =UBC Press
| publisher =UBC Press
| isbn =978-0-7748-2514-6
| isbn =978-0-7748-2514-6
⚫
}}
| accessdate =21 May 2014
| postscript =<!--None-->
⚫
}}
</ref>
</ref>

==Background==
[[India]] is culturally, linguistically, religiously and to a certain extent, ethnically, one of the most diverse if not the most diverse country in the world. As per the 1961 Census of India, the country is home to 1652 mother tongues.<ref>{{cite web|url=http://www.languageinindia.com/aug2002/indianmothertongues1961aug2002.html |title=Language in India |publisher=Language in India |accessdate=2012-01-29}}</ref> The [[culture of India]] has been shaped by its [[History of India|long history]], [[Geography of India|unique geography]] and [[Demographics of India|diverse demography]]. [[Languages of India|India's languages]], [[Religion in India|religions]], [[Dance in India|dance]], music, architecture and customs differ from place to place within the country, but nevertheless possess a commonality. The culture of India is an amalgamation of these diverse [[Subculture|sub-cultures]] spread all over the [[Indian subcontinent]] and traditions that are several millennia old.<ref>{{cite book
|last = Mohammada
|first = Malika
|title = The foundations of the composite culture in India
|publisher = Aakar Books, 2007
|isbn = 9788189833183}}</ref> The [[Indian caste system]] describes the social stratification and social restrictions in the Indian subcontinent, in which social classes are defined by thousands of [[endogamy|endogamous]] hereditary groups, often termed as ''[[jāti]]s'' or [[caste]]s.<ref>"[http://www.britannica.com/EBchecked/topic/285248/India/46404/Caste India – Caste]". ''Encyclopædia Britannica'' Online.</ref>

The term ''multiculturalism'' is not much used in India. Within Indian culture, the term ''unity in diversity'' is more commonly used.

===Religious Diversity===
Religiously, the [[Hindus]] form the majority, followed by the Muslims. The statistics are: [[Hindu]] (80.5%), [[Muslim]] (13.4%), [[Christian]] (2.3%), [[Sikh]] (2.1%), [[Buddhist]], [[Bahá'í Faith in India|Bahá'í]], [[Jain]], [[Jew]] and [[Parsi people|Parsi]] populations.<ref>{{cite web|url=http://www.censusindia.gov.in/ |title=Indian Census |publisher=Censusindia.gov.in |accessdate=2010-12-10}}</ref>
Largest population of non-Indian religions, such as [[Bahá'í Faith]], [[Zoroastrianism]] resides in India. India is also the home to 200 muslims, the largest muslim population in a muslim-minority country.

<blockquote>
{{Cquote|''Some people believe the alternative to bad religion is secularism, but that's wrong . . . . The answer to bad religion is better religion--prophetic rather than partisan, broad and deep instead of narrow, and based on values as opposed to ideology.<ref name="Wallis">
{{Cite book
| last =Jim
| first =Wallis
| year =2008
| title =The Great Awakening: Reviving Faith and Politics in a Post-Religious Right America
| page =123
| place =London
| publisher =HarperOne
| isbn =978-0-06-055829-1
| accessdate =2014
| postscript =<!--None-->
}}
</ref> by [[Jim Wallis]]}}

</blockquote>

===Linguist Diversity===
Linguistically, the two main language families in India are [[Indo-Aryan languages|Indo-Aryan]] (a branch of [[Indo-European languages|Indo-European]]) and [[Dravidian languages|Dravidian]]. In India's northeast, people speaking [[Sino-Tibetan languages|Sino-Tibetan]] group of languages such as [[Manipuri language|Manipuri]] (Meitei-lon) recognized by the Indian constitution and [[Austroasiatic languages|Austroasiatic]] languages are commonly found. India (officially) follows a three-language policy. [[Hindi]] (spoken in the form of [[Hindustani language|Hindustani]]) is the official federal language, [[Indian English|English]] has the federal status of associate/subsidiary official language and each state has its own state official language (in the Hindi ''[[sprachraum]]'', this reduces to bilingualism). Further, India does not have any national language.<ref>
http://www.thehindu.com/news/national/hindi-not-a-national-language-court/article94695.ece
</ref><ref>
http://timesofindia.indiatimes.com/india/Theres-no-national-language-in-India-Gujarat-High-Court/articleshow/5496231.cms
</ref> [[The Republic of India]]'s state boundaries are largely drawn based on linguistic groups; this decision led to the preservation and continuation of local ethno-linguistic sub-cultures, except for the Hindi ''sprachraum'' which is itself divided into many states. Thus, most states differ from one another in [[languages of India|language]], [[culture of India|culture]], [[Indian cuisine|cuisine]], [[Clothing in India|clothing]], [[Indian literature|literary style]], [[architecture of India|architecture]], [[music of India|music]] and festivities. See [[Culture of India]] for more information.

Occasionally, however, India has encountered [[Religious violence in India|religiously motivated violence]],<ref>[http://www.hup.harvard.edu/catalog/NUSCLA.html Democracy, Religious Violence, and India's Future]. Martha C. Nussbaum. ''Harvard University Press.''</ref> such as the [[Moplah Riots]], the [[Bombay riots]], the [[1984 anti-Sikh riots]],the [[2002 Gujarat riots]], the [[2012 Assam violence]] and most recently the [[Muzaffarnagar|Muzaffarnagar riots 2013]]. This has resulted from, traditionally disadvantaged communities in public employment (e.g.: policing of the same locality), apprehension of owners in giving properties for sell or rent<ref>{{cite web |url=http://minorityaffairs.gov.in/sites/upload_files/moma/files/pdfs/sachar_comm.pdf |title=Sachar Committee Report |publisher=(Cabinet Secretariat, Govt. of India)|pages=9–25 |date=Nov 2006 |accessdate=2012-08-18}}</ref> and of society in accepting inter-marriages.<ref>{{cite web |url=http://paa2011.princeton.edu/download.aspx?submissionId=111966 |title=Exploring the Concept of Mixed Marriages in Indian and selected states: First time evidences from large scale survey |first1=Deepti |last1=Singh |first2=Srinivas |last2=Goli |year=2011 |work=Princeton University}}</ref> On the other hand, perennial suspicion by communal and linguistic minorities of their constitutional guarantees (e.g.: minority institutions<ref>{{cite web |url=http://www.dnaindia.com/india/report_panel-wants-to-protect-linguistic-minority-schools_1688054 |title=Panel wants to protect linguistic minority schools |author=Iftikhar Gilani |work=DNA (Daily News and Analysis), New Delhi |date=May 13, 2012 |accessdate=2012-08-18}}</ref>
and personal law) being tinkered with, doesn't help matters either.

===Behavioral Diversity===
[[Namaste]] (Hindi), Juhar/Namaskar in Odia, ''Namaskar, Swagatam (Marathi)'' or ''Namaskara ''([[Kannada]]) or ''Namaskaram'' ([[Telugu language|Telugu]], [[Malayalam language|Malayalam]]), ''Vanakkam'' ([[Tamil language|Tamil]]),''Nomoshkaar'' ([[Bengali language|Bengali]]), ''Nomoskar'' ([[Assamese language|Assamese]]) is a common spoken greeting or salutation, though becoming considered old-fashioned by some. Namaskar is considered a slightly more formal version than Namaste but both express deep respect. It is commonly used in India and [[Nepal]] by [[Hindus]], Jains and Buddhists, and many continue to use this outside the ([[Indian subcontinent]]). In Indian and Nepali culture, the word is spoken at the beginning of written or verbal communication. However, the same hands folded gesture is made usually wordlessly upon departure. Taken literally, it means "I bow to you". The word is derived from ''[[Sanskrit]]'' (namah): to [[bowing (social)|bow]], [[obeisance]], reverential [[salutation (greeting)|salutation]], and [[respect]], and (te): "to you". As explained by an Indian scholar, in literal terms Namaste refers to 'Godliness in me bows to Godliness in you' or 'Divinity in me, salutes divinity in you'. In most Indian families, younger men and women are taught to seek the blessing of their elders by reverentially bowing to their elders. This custom is known as [[Pranāma]].

Other greetings include ''"Jai Jagannath"'' in [[Oriya language|Oriya]] Language, ''"Ami Aschi"'' (in [[Bengali language|Bengali]]),''"Jai Shri Krishna"'', ''"Ram Ram"'', and ''[[Sat Sri Akaal|Sat Shri Akal]]'' ([[Punjabi language|Punjabi]], used by followers of [[Sikhism]]), ''[[Jai Jinendra]]'', a common greeting used across the [[Jain community]],"Jai Bhim" used by Buddhist Converts in [[Maharashtra]] after [[B. R. Ambedkar]] and ''"Nama Shivaya"'',
"Jai ambe", "Jai Sri Ram" etc.

These traditional forms of greeting are no longer used in the world of business and in India's urban environment. The handshake is the common form of greeting between men and men and also between women and women; the handshake is often long and soft. Men should greet Indian women with a slight nod unless the woman offers her hand for a short shake.<ref>Cf. Messner, W. (2013). India - Intercultural Skills. A Resource Book for Improving Interpersonal Communication and Business Collaboration. Bangalore: Createspace, p. 92.</ref>


==Examples of Principled Distance==
==Examples of Principled Distance==
{{Essay-like|section|date=November 2014}}
The legal prohibition of [[untouchability]] is is the most audacious example of state intervention in religion in a caste ridden society by introducing [[Fundamental rights in India|article 17]] in the [[constitution of India]] and the provision of state funding of educational institutions, regardless of religious affiliation, is an instance of the commitment to protect the freedom of religion in India.<ref>http://www.preservearticles.com/2011111216875/short-essay-on-the-abolition-of-untouchability-in-india.html</ref>
⚫
Article 29 & 30 in [[Constitution of India]] seeks a principled distance between minorities as well as majority to protect, preserve and propagate their cultural, linguistic and religious identity through establishment of cultural and education institutions.<ref>{{Cite web | url=http://ncm.nic.in/Constitutional_provisions.html | title=National Commission for Minorities}}</ref><ref>{{Cite web | url=http://realitycheck.wordpress.com/2013/01/15/article30-series/ |title = Minority rights in India under Article 30 – a three part series|date = 2013-01-15}}</ref>
The [[First Amendment of the Constitution of India|first amendment of the Constitution of India]], enacted in 1951, is the first such instance of principled distance in [[India|Republic of India]] in which [[Parliament]] amended the constitution to introduce reservation to [[Scheduled Castes and Scheduled Tribes|SC/ST]]. Besides that the act made several other changes to the [[Fundamental Rights in India|Fundamental Rights]] provisions of the constitution. It provided against abuse of [[freedom of speech|freedom of speech and expression]], validation of ''[[zamindari]]'' abolition laws, and clarified that the [[Equality before the law|right to equality]] does not bar the enactment of laws which provide "special consideration" for weaker sections of society.<ref name="fulltext">[http://indiacode.nic.in/coiweb/amend/amend1.htm Full text of First Amendment]</ref>

⚫
The [[Haj subsidy]] is a subsidy given to [[Islam in India|Indian Muslim]] [[Hajj]] pilgrims by the Government of India. The program has its origins in British colonial era. In post-colonial era, the [[Jawaharlal Nehru|Nehru]] government expanded the program in 1959 with the Hajj Act.<ref name=ha1959>[http://indiankanoon.org/doc/102428/ The Haj Committee Act, 1959] Government of India</ref> The subsidy and taxpayer funded arrangements initially applied to Muslim Indian pilgrims traveling for religious reasons to Saudi Arabia, Syria, Iraq, Iran and Jordan. Since 1973, pilgrims applying through the [[Haj Committee of India]] are offered a concessionary fare on [[Air India]].<ref name=facts>Press Information Bureau, [http://www.indianmuslims.info/book/export/html/14454 "Hajj operation in India 2006"], December 2006. Retrieved 26 June 2009.</ref>

⚫
[[Central Wakf Council, India]] is an [[India]]n [[statutory body]] established in 1964 by the [[Government of India]] under Wakf Act, 1954 (now a sub section the Wakf Act, 1995) for the purpose of advising it on matters pertaining to working of the State Wakf Boards and proper administration of the [[Wakf]]s in the country. Wakf is a permanent dedication of movable or immovable properties for religious, pious or charitable purposes as recognized by [[Muslim Law]], given by [[philanthropist]]s. The grant is known as ''mushrut-ul-khidmat'', while a person making such dedication is known as ''Wakif''.<ref>[http://www.tnwakfboard.org/introduction.htm Introduction] Tamilnadu Wakf Board website.</ref><ref>{{cite book|last= Ariff|first=Mohamed|title=The Islamic voluntary sector in Southeast Asia|url=http://books.google.co.in/books?id=NP4ZL0TJ9s4C&pg=PA43&dq=waqf&hl=en&ei=YualTPGZEIiycOO5sfQH&sa=X&oi=book_result&ct=result&resnum=9&ved=0CE8Q6AEwCA#v=onepage&q=waqf&f=false|year=1991|publisher=Institute of Southeast Asian Studies|isbn=981-3016-07-8|page=42}}</ref><ref>{{cite book|last=Gupta|first=K.R. |author2=Amita Gupta|title=Concise encyclopaedia of India, (Volume 1) |url=http://books.google.co.in/books?id=o84vxeFIeYUC&pg=PA192&dq=wakf+board&cd=4#v=onepage&q=wakf%20board&f=false|year=2006|publisher=Atlantic Publishers|isbn=81-269-0637-5|page=191}}</ref>

⚫
Article 25 to 28 in [[Constitution of India]] provide religious security in India on one hand and encourage the propagation of good teachings of religions and forbids bad teaching on the other hand. Article 29 & 30 in [[Constitution of India]] provide cultural freedom to minorities as well as majority to protect, preserve and propagate their cultural, linguistic and religious identity through establishment of cultural and education institutions.<ref>http://ncm.nic.in/Constitutional_provisions.html</ref><ref>http://realitycheck.wordpress.com/2013/01/15/article30-series/</ref>


⚫
The [[Haj subsidy]] is a subsidy given to [[Islam in India|Indian Muslim]] [[Hajj]] pilgrims by the Government of India. The program has its origins in British colonial era. In post-colonial era, the [[Jawaharlal Nehru|Nehru]] government expanded the program in 1959 with the Hajj Act.<ref name=ha1959>[http://indiankanoon.org/doc/102428/ The Haj Committee Act, 1959] Government of India</ref> The subsidy and taxpayer funded arrangements initially applied to Muslim Indian pilgrims traveling for religious reasons to Saudi Arabia, Syria, Iraq, Iran and Jordan. Since 1973, pilgrims applying through the [[Haj Committee of India]] are offered a concessionary fare on [[Air India]].<ref name=facts>Press Information Bureau, {{usurped|1=[https://web.archive.org/web/20111114112604/http://indianmuslims.info/book/export/html/14454 "Hajj operation in India 2006"]}}, December 2006. Retrieved 26 June 2009.</ref> The subsidy was withdrawn on January 16, 2018 as per the orders of the [[Supreme Court of India]].
⚫
On one hand there is [[All India Muslim Personal Law Board]] (AIMPLB), a non-government organisation constituted in 1973 to adopt suitable strategies for the protection and continued applicability of [[Muslim Personal Law]] in India, most importantly, the Muslim Personal Law (Shariat) Application Act of 1937, providing for the application of the Islamic Law Code of [[Shariat]] to Muslims in India in personal affairs.<ref name="home">[http://www.aimplboard.org/index.html AIMPLB Home Page]</ref><ref name="vakilno1">{{cite web |url=http://www.vakilno1.com/bareacts/muslimperact/muslimpersonalact.htm|title=The Muslim Personal Law (Shariat) Application Act, 1937|author=vakilno1.com|date=|work= |publisher=vakilno1.com|accessdate=13 February 2012}}</ref> The Board presents itself as the leading body of Muslim opinion in India. A role for which it has been criticised<ref name="lawrence">{{cite book |title=On violence: a reader. |last=Lawrence |first= Bruce B|authorlink= |coauthors= |date= 15 November 2007|publisher= Duke University Press|location= |isbn= |page=265 |url=http://books.google.co.in/books?id=32SGA4EV9EEC&lpg=PA265&dq=All%20India%20Muslim%20Personal%20Law%20Board&pg=PA265#v=onepage&q=All%20India%20Muslim%20Personal%20Law%20Board&f=false|accessdate=13 February 2012}}</ref><ref name="vrindabook">{{cite book |title=Reclaiming the nation: Muslim women and the law in India|last=Narain|first= Vrinda B|authorlink= |coauthors= |date=24 May 2008 |publisher= University of Toronto Press|location= |isbn= |page=93 |url=http://books.google.co.in/books?id=qvG01Oo_9kkC&lpg=PA93&dq=All%20India%20Muslim%20Personal%20Law%20Board&pg=PA93#v=onepage&q=All%20India%20Muslim%20Personal%20Law%20Board&f=false|accessdate=13 February 2012}}</ref> as well as supported<ref name="Gani">{{cite book |title=Reform of Muslim personal law: the Shah Bano controversy and the Muslim Women (Protection of Rights on Divorce) Act, 1986 |last=Gani|first= H. A.|authorlink= |coauthors= |year=1988|publisher= Deep & Deep Publications|location= |isbn= |page=65 |url=|accessdate=13 February 2012}}</ref>
But on the other hand, through judgement, Supreme Court of India allows muslims to adapt child. The apex court said on Wednesday that the laws of land has to get primacy over personal law till the country achieves Uniform Civil Code as provided in Article 44 of the Constitution.<ref>http://timesofindia.indiatimes.com/india/Supreme-Court-gives-Muslims-right-to-adopt-a-child/articleshow/30662143.cms</ref>


⚫
[[Central Wakf Council, India]] is an Indian [[statutory body]] established in 1964 by the [[Government of India]] under Wakf Act, 1954 (now a sub section the Wakf Act, 1995) for the purpose of advising it on matters pertaining to working of the State Wakf Boards and proper administration of the [[Wakf]]s in the country. Wakf is a permanent dedication of movable or immovable properties for religious, pious or charitable purposes as recognized by [[Muslim Law]], given by [[philanthropist]]s. The grant is known as ''mushrut-ul-khidmat'', while a person making such dedication is known as ''Wakif''.<ref>[http://www.tnwakfboard.org/introduction.htm Introduction] {{webarchive|url=https://web.archive.org/web/20110728114523/http://www.tnwakfboard.org/introduction.htm |date=2011-07-28 }} Tamilnadu Wakf Board website.</ref><ref>{{cite book|last= Ariff|first=Mohamed|title=The Islamic voluntary sector in Southeast Asia|url=https://books.google.com/books?id=NP4ZL0TJ9s4C&q=waqf&pg=PA43|year=1991|publisher=Institute of Southeast Asian Studies|isbn=981-3016-07-8|page=42}}</ref><ref>{{cite book|last=Gupta|first=K.R. |author2=Amita Gupta|title=Concise encyclopaedia of India, (Volume 1) |url=https://books.google.com/books?id=o84vxeFIeYUC&q=wakf+board&pg=PA192|year=2006|publisher=Atlantic Publishers|isbn=81-269-0637-5|page=191}}</ref>
Therefore, the essence of this model is that heterogeneity is not bad, it is good for collective growth of a nation if used in constructive manner. The principled distance model give a positive connotation to diversity and provide a constructive and integrative solution to differences arises due to various forms of diversity unlike Western model of secularism which takes diversity in neutral perspective but provides a solution which is more as compromise than a solution as well as the [[laïcité]] model which takes diversity in negative light and tries to suppress it. Since multiculturalism is inevitable in the era of globalized world hence only suitable model is principled distance.


⚫
On one hand there is [[All India Muslim Personal Law Board]] (AIMPLB), a non-government organisation constituted in 1973 to adopt suitable strategies for the protection and continued applicability of [[Muslim Personal Law]] in India, most importantly, the Muslim Personal Law (Shariat) Application Act of 1937, providing for the application of the Islamic Law Code of [[Shariat]] to Muslims in India in personal affairs.<ref name="home">[http://www.aimplboard.org/index.html AIMPLB Home Page]</ref><ref name="vakilno1">{{cite web|url=http://www.vakilno1.com/bareacts/muslimperact/muslimpersonalact.htm|title=The Muslim Personal Law (Shariat) Application Act, 1937|author=vakilno1.com|website=|publisher=vakilno1.com|accessdate=13 February 2012|url-status=dead|archiveurl=https://web.archive.org/web/20120205211800/http://www.vakilno1.com/bareacts/muslimperact/muslimpersonalact.htm|archivedate=5 February 2012}}</ref> The Board presents itself as the leading body of Muslim opinion in India. A role for which it has been criticised<ref name="lawrence">{{cite book |title=On violence: a reader. |last=Lawrence |first= Bruce B|authorlink= |date= 15 November 2007|publisher= Duke University Press|location= |isbn= 9780822337690|page=265 |url=https://books.google.com/books?id=32SGA4EV9EEC&q=All+India+Muslim+Personal+Law+Board&pg=PA265|accessdate=13 February 2012}}</ref><ref name="vrindabook">{{cite book |title=Reclaiming the nation: Muslim women and the law in India|last=Narain|first= Vrinda B|authorlink= |date=24 May 2008 |publisher= University of Toronto Press|location= |isbn= 9780802092786|page=93 |url=https://books.google.com/books?id=qvG01Oo_9kkC&q=All+India+Muslim+Personal+Law+Board&pg=PA93|accessdate=13 February 2012}}</ref> as well as supported.<ref name="Gani">{{cite book |title=Reform of Muslim personal law: the Shah Bano controversy and the Muslim Women (Protection of Rights on Divorce) Act, 1986 |last=Gani|first= H. A.|authorlink= |year=1988|publisher= Deep & Deep Publications|location= |isbn= |page=65 |url=}}</ref> But on the other hand, through judgement, Supreme Court of India allows Muslims to adapt child. The apex court said on Wednesday that the laws of land has to get primacy over personal law till the country achieves [[Uniform Civil Code]] as provided in Article 44 of the Constitution.<ref>{{Cite news | url=http://timesofindia.indiatimes.com/india/Supreme-Court-gives-Muslims-right-to-adopt-a-child/articleshow/30662143.cms |title = Supreme Court gives Muslims right to adopt a child &#124; India News - Times of India|website = [[The Times of India]]| date=19 February 2014 }}</ref>
<blockquote>
{{Cquote|''A truly free society protects all faiths, and true faith protects a free society... by [[Rick Warren]]}}
</blockquote>


== See also ==
== See also ==
{{columns-list|3|
{{columns-list|colwidth=22em|
* [[Agnosticism]]
* [[Agnosticism]]
* [[Anticlericalism]]
* [[Anticlericalism]]
Line 139: Line 74:
{{Religion topics}}
{{Religion topics}}


[[Category:Age of Enlightenment]]
[[Category:Atheism]]
[[Category:Agnosticism]]
[[Category:Freethought]]
[[Category:Indian philosophy]]
[[Category:Indian philosophy]]
[[Category:Religion and politics]]
[[Category:Religion and politics]]
[[Category:Religion and society]]
[[Category:Philosophical concepts]]
[[Category:Philosophy of religion]]
[[Category:Philosophy of religion]]
[[Category:Political philosophy]]
[[Category:Concepts in political philosophy]]
[[Category:Secularism]]
[[Category:Secularism in India]]
[[Category:Separation of church and state]]

Latest revision as of 05:30, 21 December 2024

Hinduism is agreed to be tolerant towards other faith as can be seen in this verse from the Rig Veda.

Principled Distance is a new model of secularism given by Rajeev Bhargava. The separation of government institutions and persons mandated to represent the state from religious institutions and religious dignitaries. He says that Indian secularism did not erect a strict wall of separation, but proposed a 'principled distance' between religion and state.[1] Moreover, by balancing the claims of individuals and religious communities, it never intended a bludgeoning privatization of religion. In India, secularism means equal treatment of all religions. Religion in India continues to assert its political authority in matters of personal law.[2] The western model of secularism is criticized in India for being an outdated concept as Rajeev argued that since Western model was developed when society was more homogeneous but since in the era of globalization, society is becoming more heterogeneous therefore a new concept, suitable for the present situation, is needed. He even argued that since Europe itself is no more homogeneous hence West should also follow the principled distance model which on one hand respects the diversity and at the same time empowers the state to interfere in case of any discrimination in the name of religion.[3]

Examples of Principled Distance

[edit]

Article 29 & 30 in Constitution of India seeks a principled distance between minorities as well as majority to protect, preserve and propagate their cultural, linguistic and religious identity through establishment of cultural and education institutions.[4][5]

The Haj subsidy is a subsidy given to Indian Muslim Hajj pilgrims by the Government of India. The program has its origins in British colonial era. In post-colonial era, the Nehru government expanded the program in 1959 with the Hajj Act.[6] The subsidy and taxpayer funded arrangements initially applied to Muslim Indian pilgrims traveling for religious reasons to Saudi Arabia, Syria, Iraq, Iran and Jordan. Since 1973, pilgrims applying through the Haj Committee of India are offered a concessionary fare on Air India.[7] The subsidy was withdrawn on January 16, 2018 as per the orders of the Supreme Court of India.

Central Wakf Council, India is an Indian statutory body established in 1964 by the Government of India under Wakf Act, 1954 (now a sub section the Wakf Act, 1995) for the purpose of advising it on matters pertaining to working of the State Wakf Boards and proper administration of the Wakfs in the country. Wakf is a permanent dedication of movable or immovable properties for religious, pious or charitable purposes as recognized by Muslim Law, given by philanthropists. The grant is known as mushrut-ul-khidmat, while a person making such dedication is known as Wakif.[8][9][10]

On one hand there is All India Muslim Personal Law Board (AIMPLB), a non-government organisation constituted in 1973 to adopt suitable strategies for the protection and continued applicability of Muslim Personal Law in India, most importantly, the Muslim Personal Law (Shariat) Application Act of 1937, providing for the application of the Islamic Law Code of Shariat to Muslims in India in personal affairs.[11][12] The Board presents itself as the leading body of Muslim opinion in India. A role for which it has been criticised[13][14] as well as supported.[15] But on the other hand, through judgement, Supreme Court of India allows Muslims to adapt child. The apex court said on Wednesday that the laws of land has to get primacy over personal law till the country achieves Uniform Civil Code as provided in Article 44 of the Constitution.[16]

See also

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References

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  1. ^ "States, religious diversity, and the crisis of secularism".
  2. ^ "Rethinking Secularism: Refining the Concepts of "Public Religions," "Principled Distance" and the "Twin Tolerations"".
  3. ^ Bhargava, Rajeev (2013). Secular States and Religious Diversity. Vancouver: UBC Press. p. 84. ISBN 978-0-7748-2514-6.
  4. ^ "National Commission for Minorities".
  5. ^ "Minority rights in India under Article 30 – a three part series". 2013-01-15.
  6. ^ The Haj Committee Act, 1959 Government of India
  7. ^ Press Information Bureau, "Hajj operation in India 2006"[usurped], December 2006. Retrieved 26 June 2009.
  8. ^ Introduction Archived 2011-07-28 at the Wayback Machine Tamilnadu Wakf Board website.
  9. ^ Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia. Institute of Southeast Asian Studies. p. 42. ISBN 981-3016-07-8.
  10. ^ Gupta, K.R.; Amita Gupta (2006). Concise encyclopaedia of India, (Volume 1). Atlantic Publishers. p. 191. ISBN 81-269-0637-5.
  11. ^ AIMPLB Home Page
  12. ^ vakilno1.com. "The Muslim Personal Law (Shariat) Application Act, 1937". vakilno1.com. Archived from the original on 5 February 2012. Retrieved 13 February 2012.{{cite web}}: CS1 maint: numeric names: authors list (link)
  13. ^ Lawrence, Bruce B (15 November 2007). On violence: a reader. Duke University Press. p. 265. ISBN 9780822337690. Retrieved 13 February 2012.
  14. ^ Narain, Vrinda B (24 May 2008). Reclaiming the nation: Muslim women and the law in India. University of Toronto Press. p. 93. ISBN 9780802092786. Retrieved 13 February 2012.
  15. ^ Gani, H. A. (1988). Reform of Muslim personal law: the Shah Bano controversy and the Muslim Women (Protection of Rights on Divorce) Act, 1986. Deep & Deep Publications. p. 65.
  16. ^ "Supreme Court gives Muslims right to adopt a child | India News - Times of India". The Times of India. 19 February 2014.
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