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Transcendence, sacrifice, and aspiration

This innovative and timely reassessment of political theology opens new lines of critical investigation into the intersections of religion and politics in contemporary Asia. Political Theologies and Development in Asia pioneers the theo-political analysis of Asian politics and in so doing moves beyond a focus on the (Post-)Christian West that has to date dominated scholarly discussions on this theme. It also locates ‘development’ as a vital focus for critical investigations into Asian political theologies. The volume includes contributions by leading anthropologists, sociologists, and political scientists. Each chapter brings new theoretical approaches into conversation with detailed empirical case studies grounded in modern Asia. Not only does the volume illustrate the value and import of this approach to a diverse set of contemporary Asian societies and religions, but it also provides a forceful argument for why political theology itself requires this broader horizon to remain relevant and critical. The focus on ‘development’ – conceptualised broadly here as a set of modern transnational networks of ideas and practices of improvement that connect geographically disparate locations¬¬ – enables a fresh and critical analysis of the ways in which political theology is imagined, materialised, and contested both within and beyond particular nation-states. Investigating the sacred dimensions of power through concepts of transcendence, sacrifice, and victimhood, and aspiration and salvation, the chapters in this collection demonstrate how European and Asian modernities are bound together through genealogical, institutional, and theo-political entanglements, as well as a long history of global interactions.

five years later. The celebration of diversity, and the promotion of community unity and social and racial justice, have been central to his ministry, both in South Africa and in Manchester, and he has made them priorities of his office. As he said later to the Asian Express , ‘I’m interested in people living in peace; people learning about each other, people appreciating diversity and variety … I’m interested in celebrating differences and in stopping people seeing differences as obstacles.’ 53 Yet, like

in Manchester Cathedral
The state as actor
Ali Riaz

homogenized British nation/culture from time immemorial, whereas in fact the nationstate itself emerged only in the eighteenth century and the imagined British culture has always remained fragmented with the presence of Scots, Welsh and Irish. Secondly, as I discuss below, it simply obliterates the fact that the black population has been present in England since the sixteenth century and Asians since the eighteenth century. From this perspective, the first specific policy dealing with immigration was the Commonwealth Immigrants Act 1962, and the Race Relations Act of 1965

in Islam and identity politics among British-Bangladeshis
Sarah Glynn

-war movements. The welcome given to these movements by a large part of the left can be seen as a legacy of communist popular-frontism, which regarded the liberation activists as progressive bourgeois that they could work with. When the American black leaders Malcolm X and Stokely Carmichael had visited Britain in the mid-1960s, their black and Asian audiences were Glynn 06_Tonra 01 19/06/2014 12:53 Page 116 116 CLASS, ETHNICITY AND RELIGION IN THE BENGALI EAST END experiencing the effects of growing popular feeling against immigrants, and a layer of activists was ready to

in Class, ethnicity and religion in the Bengali East End
Abstract only
John Lever and Johan Fischer

mainly builds on empirical data from Denmark, but also the UK, the US and Asia. Given the relatively limited local markets for kosher and halal food products in Denmark we found it interesting that a small country such as Denmark plays an important role in biotechnology that is compatible with what we call kosher/​halal transnational governmentality. As we shall see, Denmark is the leading country in the manufacturing of kosher/​halal-​certified enzymes globally. Of course, the trend to have biotech production subjected 79 80 Re l igi on , r e g ul at ion , c

in Religion, regulation, consumption
Sarah Glynn

immigration and severe economic conditions encouraged growing anti-immigrant feelings among British workers and these were reflected in their trade unions, which could be very unwelcoming.58 However, separate organisation became a habit that was hard to shift, and the last Jewish tailoring union only amalgamated with the NUTGW in 1939.59 By the mid 1970s, although the backstreet workshops and the restaurants where so many of the East End Bengalis worked were resistant to unionisation, Britain’s black and Asian workers over all were more likely to be in a union than their

in Class, ethnicity and religion in the Bengali East End
Carmen M. Mangion

, women’s congregations expanded from their origins on the continent and in England and Ireland, to North America, South America, Australia, New Zealand, Asia and Africa. Visits like that of Mother Philomena Higgins which recounted the ‘hardships & work’ and the transformation of this ‘spirit of . . . joyful sacrifice’ conjured an image of the women religious that populated these far-flung convents. Women religious imagined the ‘deep, horizontal comradeship’ with each member of the congregation; this reinforced their corporate identity.75 They considered themselves part

in Contested identities
The political theology of development in Asia
Giuseppe Bolotta, Philip Fountain, and R. Michael Feener

argue that the employment of these analytical tools outside of Europe is promising, including in contexts where the project of secularism has historically proved less effective, produced unintended consequences, and favoured the multiplication of alternative ‘theological secularities’. It is for this reason that this volume focuses on Asia. But a shift beyond Western modernity is not simply a rejection of previous articulations of political theology. European and Asian modernities are bound together through genealogical, institutional, and theo-political entanglements

in Political theologies and development in Asia
Ali Riaz

1 The Bangladeshi diaspora in the UK A lthough migration of South Asians to Britain is intrinsically linked to the colonial history of the British Empire in India, it long predates the Raj. The first contact between South Asia and Britain can be traced back to the arrival of the East India Company (EIC) in India in 1612 when they established a trading post in the western coastal town of Surat. Throughout the seventeenth century, the company expanded its presence in the eastern part of the Mughal Empire, especially in Bengal, Bihar and Orissa, secured

in Islam and identity politics among British-Bangladeshis
The internal factors
Ali Riaz

words of Franz: ‘This new interest in faith is especially keen among Muslims born in Europe, who are mostly the children and grandchildren of the immigrants who arrived in the 1960s and 1970s.’13 In Britain, a similar tendency has been noticed among the youth of Pakistani origin.14 The trend, therefore, is not unique to the Bangladeshi community; rather, it has become an overarching issue for Muslim youth in general. In the context of Britain this is particularly relevant to the South Asian communities as they constitute a majority of the Muslim population in the

in Islam and identity politics among British-Bangladeshis