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It is a political study of the controversy surrounding the issue of the uniform civil code vis-à-vis personal laws from a South Asian perspective. At the centre of the debate is whether there should be a centralized view of the legal system in a given society or a decentralized view, both horizontally and vertically. This issue is entangled within the threads of identity politics, minority rights, women’s rights, national integration, global Islamic politics and universal human rights. Champions of each category view it through their own prisms, making the debate extremely complex, especially in politically and socially plural South Asia. So, this book attempts to harmonize the threads of the debate to provide a holistic political analysis.
This book examines constitutional law and practice in five South Asian countries: India, Pakistan, Sri Lanka, Nepal, and Bangladesh.
This book explores the legal culture of the Parsis, or Zoroastrians, an ethnoreligious community unusually invested in the colonial legal system of British India and Burma. Rather than trying to maintain collective autonomy and integrity by avoiding interaction with the state, the Parsis sank deep into the colonial legal system itself. From the late eighteenth century until India's independence in 1947, they became heavy users of colonial law, acting as lawyers, judges, litigants, lobbyists, and legislators. They de-Anglicized the law that governed them and enshrined in law their own distinctive models of the family and community by two routes: frequent intra-group litigation often managed by Parsi legal professionals in the areas of marriage, inheritance, religious trusts, and libel, and the creation of legislation that would become Parsi personal law. Other South Asian communities also turned to law, but none seems to have done so earlier or in more pronounced ways than the Parsis.
Shah uncovers the complex interaction between constitutional law, religion and politics in three key plural societies in Asia.
Beginning in the late eighteenth century, British rule transformed the relationship between law, society, and the state in South Asia. But qazis and muftis, alongside ordinary people without formal training in law, fought back as the colonial system in India sidelined Islamic legal experts. They petitioned the East India Company for employment, lobbied imperial legislators for recognition, and built robust institutions to serve their communities. By bringing legal debates into the public sphere, they resisted the colonial state's authority over personal law and rejected legal codification by embracing flexibility and possibility. With postcards, letters, and telegrams, they made everyday Islamic law vibrant and resilient and challenged the hegemony of the Anglo-Indian legal system. Following these developments from the beginning of the Raj through independence, Elizabeth Lhost rejects narratives of stagnation and decline to show how an unexpected coterie of scholars, practitioners, and ordinary individuals negotiated the contests and challenges of colonial legal change. The rich archive of unpublished fatwa files, qazi notebooks, and legal documents they left behind chronicles their efforts to make Islamic law relevant for everyday life, even beyond colonial courtrooms and the confines of family law. Lhost shows how ordinary Muslims shaped colonial legal life and how their diversity and difference have contributed to contemporary debates about religion, law, pluralism, and democracy in South Asia and beyond.
It is a political study of the controversy surrounding the issue of the uniform civil code vis-à-vis personal laws from a South Asian perspective. At the centre of the debate is whether there should be a centralized view of the legal system in a given society or a decentralized view, both horizontally and vertically. This issue is entangled within the threads of identity politics, minority rights, women’s rights, national integration, global Islamic politics and universal human rights. Champions of each category view it through their own prisms, making the debate extremely complex, especially in politically and socially plural South Asia. So, this book attempts to harmonize the threads of the debate to provide a holistic political analysis.
The work of twenty-two scholars is brought together in this comparative study of the emerging relationships between religion and politics in India, Pakistan, and Ceylon. Part I, "South Asia: Unity and Diversity," presents a comparative analysis of religio-political patterns in the three countries. Part II, “India: The Politics of Religious Pluralism,” emphasizes the rich diversity of Indian religious life and its political consequences. Part III, “Pakistan: The Politics of Islamic Identity,” is chiefly concerned with the political, ideological, and legal problems which Pakistan has faced. Part IV, “Ceylon: The Politics of Buddhist Resurgence,” emphasizes the dramatic developments by which Buddhists have become deeply involved in politics. Originally published in 1966. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
The essays in this collection examine issues of gender, family, and law in the Middle East and South Asia. In particular, the authors address the impact of colonialism on law, family, and gender relations; the role of religious politics in writing family law and the implications for gender relations; and the tension between international standards emerging from UN conferences and conventions and various nationalist projects. Employing the frame of globalization, the authors highlight how local and global forces interact and influence the experience and actions of people who engage with the law. By virtue of a "south-south" comparison of two quite similar and culturally linked regions, contributors avoid positing "the West" as a modern telos. Drawing upon the fields of anthropology, history, sociology, and law, this volume offers a wide-ranging exploration of the complicated history of jurisprudence with regard to family and gender.
Stephens argues that encounters between Islam and British colonial rule in South Asia were fundamental to the evolution of modern secularism.
The Wild East bridges political economy and anthropology to examine a variety of il/legal economic sectors and businesses such as red sanders, coal, fire, oil, sand, air spectrum, land, water, real estate, procurement and industrial labour. The 11 case studies, based across India, Pakistan and Bangladesh, explore how state regulative law is often ignored and/or selectively manipulated. The emerging collective narrative shows the workings of regulated criminal economic systems where criminal formations, politicians, police, judges and bureaucrats are deeply intertwined. By pioneering the field-study of the politicisation of economic crime, and disrupting the wider literature on South Asia’s informal economy, The Wild East aims to influence future research agendas through its case for the study of mafia-enterprises and their engagement with governance in South Asia and outside. Its empirical and theoretical contribution to debates about economic crimes in democratic regimes will be of critical value to researchers in Economics, Anthropology, Sociology, Comparative Politics, Political Science and International Relations, Criminologists and Development Studies, as well as to those inside and outside academia interested in current affairs and the relationship between crime, politics and mafia enterprises.