India, Pakistan, Bangladesh, Burma/Myanmar

Koepping, Elizabeth

doi:10.1002/9781444392616.ch2

Cited by 5 publications

(3 citation statements)

References 2 publications

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“…Giving voice to anxieties among some Christians as well as their nationalist critics, this label frames Dalit Christians as beneficiaries of material "inducements" of colonial missionary institutions, while diverting attention from the near-starvation conditions in which dominant-caste landlords kept their Dalit labor force (Mohan, 2015;Viswanath, 2014). Today Dalits constitute a large proportion of the heterogeneous Christian community in South Asia-in parts of south India and in Pakistan, as much as 80 and 90%, respectively (Koepping, 2013). Dalit Christianity has emerged as an interdisciplinary scholarly field.…”

Section: Christianitymentioning

confidence: 99%

Dalit religion

Mohan

Lee

2022

Religion Compass

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A reckoning with the question of Dalit religion is overdue.The religious worlds of that swath of the population of South Asia subject to the structural violence of "untouchability" have long been misapprehended-a consequence, in large part, of classificatory practices of the colonial and postcolonial state-as a kind of unlettered adjunct to Hinduism. This article assembles scholarly findings of recent years to foreground how Dalits themselves have constructed religious community across time and space. Dalit religion, we argue, is better understood not as a variant of Hinduism but as a critical provocation to all religion in South Asia, as well as a congeries of autonomous regional traditions that, too long obfuscated under colonial and brahminical taxonomies of religion, call out for study on their own terms.

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Section: Christianitymentioning

confidence: 99%

Dalit religion

Mohan

Lee

2022

Religion Compass

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“…The egalitarian discourse in Christianity and syncretism allowed by many Sufi orders in the subcontinent compelled many to accept these religions thinking they would discard rigid caste divisions once and for all after conversion. Nonetheless, the dominant religion and culture maintains the caste system as one of its basic defining characteristics for Hindus and non-Hindus alike (Koepping, 2011, pp. 30–31; Stephens, 2007, pp.…”

Section: Theoretical Framework: Conversion From Islam To Evangelismmentioning

confidence: 99%

Religious conversions in forced migration: Comparative cases of Afghans in India and Iranians in Turkey

Akçapar

2019

Journal of Eurasian Studies

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This article examines closely the crucial link between religious conversions of two groups of refugees from Islam to Evangelism by taking up the cases of Afghan and Iranian refugees in India and in Turkey, respectively. India hosts many refugees from different parts of the world despite the absence of international protection laws, whereas Turkey is the country hosting the highest number of refugees since 2015, mainly due to the Syrian conflict. In this article, I first analyze the reasons why Afghan and Iranian refugees decide to change religious group membership from different sects of Islam and become members of the “born-again” evangelical Christian groups operating in South Asia and West Asia. By combining forced migration and religious identity issues in two different settings, I suggest that a combination of contextual and institutional factors explain this religious change and help us understand the sociocultural and political impacts of conversions.

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“…Alice’s father observes, for instance, that there was a time in his life when he could have stood at a street corner and launched a tirade against camels (which evoke Saudi Arabia, the birthplace of Islam) to publicly decry their ugliness without fear of retribution but “these days you never know” (2011: 45). 1 Furthermore, Alice belongs to the “Choohra” or untouchable (Dalit) caste whose members are converts from Hinduism and who constitute 90 to 95 per cent of the Pakistani Christian community today (Koepping, 2011: 25). Hanif’s novel is a vivid demonstration of how notions of untouchability and ritual pollution (having to do with the symbolic rather than physical impurity of the lowest castes) are alive in Pakistan, even when the official discourse insists that these are foreign, Hindu, and therefore unIslamic practices.…”

Section: The Many Subalternities Of Alice Bhattimentioning

confidence: 99%

“An all-weather, all-terrain fighter”: Subaltern resistance, survival, and death in Mohammed Hanif’s Our Lady of Alice Bhatti

Mirza

2014

The Journal of Commonwealth Literature

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Victor Li's theory of necroidealism draws our attention to the tendency in literary works and writings by Subaltern Studies historians to romanticize the dead subaltern so that in death he or she emerges as an "exemplary, heroic symbol of resistance". In these works, the "ambiguity of struggle" of the living subaltern contrasts sharply with the idealized heroism of his or her dead counterpart. The eponymous protagonist of Mohammed Hanif's Our Lady of Alice Bhatti is an untouchable, lower-class Christian woman in contemporary Pakistan who is determined to survive and surpass her subaltern status but dies a brutal death, following which her father makes a case for her canonization. This article is an in-depth analysis of the depiction of Alice's multifaceted subalternity and the strategies of resistance that she deploys as well as an evaluation of the portrayal of her death to demonstrate that the novel unequivocally rejects an idealization of both subaltern life and death.

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India, Pakistan, Bangladesh, Burma/Myanmar

Cited by 5 publications

References 2 publications

Dalit religion

Dalit religion

Religious conversions in forced migration: Comparative cases of Afghans in India and Iranians in Turkey

“An all-weather, all-terrain fighter”: Subaltern resistance, survival, and death in Mohammed Hanif’s Our Lady of Alice Bhatti

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