Shabnum Tejani is Lecturer in Modern South Asian History, School of Oriental and African Studies, University of London.

Indian Secularism is a provocative book. It begins with the judgment that secularism is dead, for reasons of semantic vaporization and loss of prescriptive value. It ends with the aspiration for a 'more democratic and plural society.May 2010- Dilip Simeon (Independent Scholar and Historian) Tejani draws our attention to the evolution of secularism as a political concept in colonial India, and to the often unexpected conceptual anchors that continue to exert a determinative, though hidden, influence over secular politics up to the present day.Vol. 115 Feb. 2010- Srirupa Roy (University of Massachusetts, Amherst) Indian Secularism . . . provides us with a nuanced, historical account of the developmental relationship of ideas of nationalism comunalism, and secularism in India. It will be of interest to many readers.V.10.2 Fall 2009- Manu Bhagavan (Journal of Colonialism and Colonial History) What comes through in Tejani's study is that despite claims to the contrary, India was (and is) dominated by one ethnic group, variously orthodox but homogeneously Hindu.October 2009(Choice)

• AcknowledgementsGlossaryAbbreviationsIntroduction I: NATIONALISM1. A Hindu Community in Maharashtra? Cow Protection, Ganpati Festivals and Music before Mosques 1893-18942. Regionalism to Nationalism: Swadeshi and the New Patriotism in Maharashtra 1905-1910 II: COMMUNALISM 3. From 'Religious Community' to 'Communal Minority': Muslims and the Debates around Constitutional Reform 1906-19094. The Question of Muslim Autonomy: The Khilafat Movement and the Separation of Sind 1919-1932 III: SECULARISM 5. From Untouchable to Hindu: Gandhi, Ambedkar, and the Depressed Classes Question 19326. From Nationalism to Secularism: Defining the Secular Citizen 1946-1950BibliographyIndex

Shabnum Tejani is Lecturer in Modern South Asian History, School of Oriental and African Studies, University of London.

Indian Secularism is a provocative book. It begins with the judgment that secularism is dead, for reasons of semantic vaporization and loss of prescriptive value. It ends with the aspiration for a 'more democratic and plural society.May 2010- Dilip Simeon (Independent Scholar and Historian) Tejani draws our attention to the evolution of secularism as a political concept in colonial India, and to the often unexpected conceptual anchors that continue to exert a determinative, though hidden, influence over secular politics up to the present day.Vol. 115 Feb. 2010- Srirupa Roy (University of Massachusetts, Amherst) Indian Secularism . . . provides us with a nuanced, historical account of the developmental relationship of ideas of nationalism comunalism, and secularism in India. It will be of interest to many readers.V.10.2 Fall 2009- Manu Bhagavan (Journal of Colonialism and Colonial History) What comes through in Tejani's study is that despite claims to the contrary, India was (and is) dominated by one ethnic group, variously orthodox but homogeneously Hindu.October 2009(Choice)

• AcknowledgementsGlossaryAbbreviationsIntroduction I: NATIONALISM1. A Hindu Community in Maharashtra? Cow Protection, Ganpati Festivals and Music before Mosques 1893-18942. Regionalism to Nationalism: Swadeshi and the New Patriotism in Maharashtra 1905-1910 II: COMMUNALISM 3. From 'Religious Community' to 'Communal Minority': Muslims and the Debates around Constitutional Reform 1906-19094. The Question of Muslim Autonomy: The Khilafat Movement and the Separation of Sind 1919-1932 III: SECULARISM 5. From Untouchable to Hindu: Gandhi, Ambedkar, and the Depressed Classes Question 19326. From Nationalism to Secularism: Defining the Secular Citizen 1946-1950BibliographyIndex

Shabnum Tejani is Lecturer in Modern South Asian History, School of Oriental and African Studies, University of London.

Indian Secularism is a provocative book. It begins with the judgment that secularism is dead, for reasons of semantic vaporization and loss of prescriptive value. It ends with the aspiration for a 'more democratic and plural society.May 2010- Dilip Simeon (Independent Scholar and Historian) Tejani draws our attention to the evolution of secularism as a political concept in colonial India, and to the often unexpected conceptual anchors that continue to exert a determinative, though hidden, influence over secular politics up to the present day.Vol. 115 Feb. 2010- Srirupa Roy (University of Massachusetts, Amherst) Indian Secularism . . . provides us with a nuanced, historical account of the developmental relationship of ideas of nationalism comunalism, and secularism in India. It will be of interest to many readers.V.10.2 Fall 2009- Manu Bhagavan (Journal of Colonialism and Colonial History) What comes through in Tejani's study is that despite claims to the contrary, India was (and is) dominated by one ethnic group, variously orthodox but homogeneously Hindu.October 2009(Choice)

• AcknowledgementsGlossaryAbbreviationsIntroduction I: NATIONALISM1. A Hindu Community in Maharashtra? Cow Protection, Ganpati Festivals and Music before Mosques 1893-18942. Regionalism to Nationalism: Swadeshi and the New Patriotism in Maharashtra 1905-1910 II: COMMUNALISM 3. From 'Religious Community' to 'Communal Minority': Muslims and the Debates around Constitutional Reform 1906-19094. The Question of Muslim Autonomy: The Khilafat Movement and the Separation of Sind 1919-1932 III: SECULARISM 5. From Untouchable to Hindu: Gandhi, Ambedkar, and the Depressed Classes Question 19326. From Nationalism to Secularism: Defining the Secular Citizen 1946-1950BibliographyIndex