By Vineeta Sinha
The historic and empirical undertaking awarded here's grounded in a wish to theorize ‘religion-state’ family within the multi-ethnic, multi-religious, secular city-state of Singapore. The center learn troublesome of this venture has emerged out of the confluence of 2 domain names, ‘religion, legislations and forms’ and ‘religion and colonial encounters.’ This paintings has center pursuits: one, to articulate the particular issues of engagement among associations of faith and the kingdom, and , to spot some of the procedures, mechanisms and methods in which relatives throughout those spheres are sustained. The thematic foundations of this e-book relaxation on disentangling the advanced interactions among spiritual groups, contributors and many of the manifestations of the Singapore nation, relationships which are framed inside of a tradition of paperwork. this is often finished via a scrutiny of Hindu domain names at the island countryside, from her id as a part of the Straits Settlements to the current day. The empirical and analytical emphases of this ebook relaxation at the author's engagement with the world of Hinduism because it is conceived, established, framed and practiced in the context of a powerful nation in Singapore this day. Ethnographically,the e-book focusses on Hindu temple administration and the observance of Hindu gala's and processions, enacted inside of administrative and bureaucratic frames.
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Additional resources for Religion-State Encounters in Hindu Domains: From the Straits Settlements to Singapore
Drawing on existing rich scholarship about the politico-economic history of these territories, I reconstruct the colonial context of the region with respect to the principles of governance operating at the time and ask if, and how, these shaped, facilitated or obstructed expressions of ethnic and religious identities, particularly in the public sphere. The specified time frame 1796–1874 is relevant for the reason that the former year marked the acquisition of Penang by Francis Light on behalf of the English East India Company (EEIC), while the year 1874 reflects what Turnbull labels ‘a casual, almost imperceptible shift of attitude in the Colonial Office’1 towards Malaya in the institution of the British Residential System.
73 In diverse socio-cultural settings, anthropologists and historians have experimented with this union/convergence and attempted to draw on ethnology, oral traditions, folklore and artefacts to produce historically informed accounts of communities. The term ethnohistory (understood simply and literally as ‘the writing of history from the native’s perspective’), both as process and product, has itself been mired in controversy. 76 Consequently, descriptors like ‘historical anthropology’ and ‘anthropological history’ have also been experimented with.
36/2006, ‘Government Appoints National Steering Committee on Racial and Religious Harmony’ (7 October 2006). 48 Ibid. 49 Additionally, he encouraged schools, workplaces and other social organizations to establish what he called Harmony Circles (HCs), ‘to help spread the movement of inter-racial confidence building more extensively at the ground level’ (Opening Remarks by the Then-PM Goh at the Dialogue with Young Malay/Muslim Professionals, 2 February 2002). Upon his suggestion, a Code on Religious Harmony was also drafted.