{"title":"Reading in the absolute night: Re-evaluating secularism in illiberal democracies","authors":"R. Saikumar","doi":"10.1080/17448727.2022.2104030","DOIUrl":null,"url":null,"abstract":"ABSTRACT In this article, I engage with Manav Ratti’s book The Postsecular Imagination: Postcolonialism, Religion, and Literature (2013) through three frameworks. First, I consider the book within two historical phases, 1989–2014 and post-2014. I argue that reading Ratti’s book through the latter phase has implications for the problem of enchantment in populism. Second, although postsecularism is the central concept in his book, I draw attention to how Ratti, subtly, provides a capacious and emancipatory conception of secularism itself that is particularly productive for the post-2014 phase we inhabit. Third, I turn to Dalit literature as a site where rationalism is evoked in a way that is not reductive and bureaucratic in the Weberian sense. Might Ambedkar-inspired Dalit texts help us rethink rationality more capaciously?","PeriodicalId":44201,"journal":{"name":"Sikh Formations-Religion Culture Theory","volume":"1 1","pages":"362 - 367"},"PeriodicalIF":0.2000,"publicationDate":"2022-08-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Sikh Formations-Religion Culture Theory","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/17448727.2022.2104030","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"ASIAN STUDIES","Score":null,"Total":0}
引用次数: 1
Abstract
ABSTRACT In this article, I engage with Manav Ratti’s book The Postsecular Imagination: Postcolonialism, Religion, and Literature (2013) through three frameworks. First, I consider the book within two historical phases, 1989–2014 and post-2014. I argue that reading Ratti’s book through the latter phase has implications for the problem of enchantment in populism. Second, although postsecularism is the central concept in his book, I draw attention to how Ratti, subtly, provides a capacious and emancipatory conception of secularism itself that is particularly productive for the post-2014 phase we inhabit. Third, I turn to Dalit literature as a site where rationalism is evoked in a way that is not reductive and bureaucratic in the Weberian sense. Might Ambedkar-inspired Dalit texts help us rethink rationality more capaciously?