Peter Gottschalk – författare

Peter Gottschalk offers a compelling study of how, through the British implementation of scientific taxonomy in the subcontinent, Britons and Indians identified an inherent divide between mutually antagonistic religious communities. England's ascent to power coincided with the rise of empirical science as an authoritative way of knowing not only the natural world, but the human one as well. The British scientific passion for classification, combined with the Christian impulse to differentiate people according to religion, led to a designation of Indians as either Hindu or Muslim according to rigidly defined criteria that paralleled classification in botanical and zoological taxonomies. Through an historical and ethnographic study of the north Indian village of Chainpur, Gottschalk shows that the Britons' presumed categories did not necessarily reflect the Indians' concepts of their own identities, though many Indians came to embrace this scientism and gradually accepted the categories the British instituted through projects like the Census of India, the Archaeological Survey of India, and the India Museum. Today's propogators of Hindu-Muslim violence often cite scientistic formulations of difference that descend directly from the categories introduced by imperial Britain.Religion, Science, and Empire will be a valuable resource to anyone interested in the colonial and postcolonial history of religion in India.

Peter Gottschalk offers a compelling study of how, through the British implementation of scientific taxonomy in the subcontinent, Britons and Indians identified an inherent divide between mutually antagonistic religious communities. England''s ascent to power coincided with the rise of empirical science as an authoritative way of knowing not only the natural world, but the human one as well. The British scientific passion for classification, combined with the Christian impulse to differentiate people according to religion, led to a designation of Indians as either Hindu or Muslim according to rigidly defined criteria that paralleled classification in botanical and zoological taxonomies. Through an historical and ethnographic study of the north Indian village of Chainpur, Gottschalk shows that the Britons'' presumed categories did not necessarily reflect the Indians'' concepts of their own identities, though many Indians came to embrace this scientism and gradually accepted the categories the British instituted through projects like the Census of India, the Archaeological Survey of India, and the India Museum. Today''s propogators of Hindu-Muslim violence often cite scientistic formulations of difference that descend directly from the categories introduced by imperial Britain.Religion, Science, and Empire will be a valuable resource to anyone interested in the colonial and postcolonial history of religion in India.

This 1997 book examines the income distributional experience of fifteen developed economies - representing a wide range of social and economic strategies - over the past two decades. Experts from each of the countries have carefully documented the pattern of distributional change in individual earnings and household income in their countries and analysed the driving forces behind these changes. Separate chapters are devoted to the experiences of Australia, Canada, the Czech Republic, Finland, France, West and former East Germany, Greece, Hungary, Ireland, Israel, Japan, the Netherlands, Sweden, the United Kingdom and the United States. The authors examine the effects on the inequality of household income of the development of individual earnings, unemployment, inflation, public sector transfers and taxes, and demographic changes.

This 1997 book examines the income distributional experience of fifteen developed economies - representing a wide range of social and economic strategies - over the past two decades. Experts from each of the countries have carefully documented the pattern of distributional change in individual earnings and household income in their countries and analysed the driving forces behind these changes. Separate chapters are devoted to the experiences of Australia, Canada, the Czech Republic, Finland, France, West and former East Germany, Greece, Hungary, Ireland, Israel, Japan, the Netherlands, Sweden, the United Kingdom and the United States. The authors examine the effects on the inequality of household income of the development of individual earnings, unemployment, inflation, public sector transfers and taxes, and demographic changes.

America Unequal demonstrates how powerful economic forces have diminished the prospects of millions of Americans and why "a rising tide no longer lifts all boats." Changes in the economy, public policies, and family structure have contributed to slow growth in family incomes and rising economic inequality. Poverty remains high because of an erosion of employment opportunities for less-skilled workers, not because of an erosion of the work ethic; because of a failure of government to do more for the poor and the middle class, not because of social programs.There is nothing about a market economy, the authors say, that ensures that a rising standard of living will reduce inequality. If a new technology, such as computerization, leads firms to hire more managers and fewer typists, then the wages of lower-paid secretaries will decline and the wages of more affluent managers will increase. Such technological changes as well as other economic changes, particularly the globalization of markets, have had precisely this effect on the distribution of income in the United States.America Unequal challenges the view, emphasized in the Republicans' "Contract with America," that restraining government social spending and cutting welfare should be our top domestic priorities. Instead, it proposes a set of policies that would reduce poverty by supplementing the earnings of low-wage workers and increasing the employment prospects of the jobless. Such demand-side policies, Sheldon Danziger and Peter Gottschalk argue, are essential for correcting a labor market that has been increasingly unable to absorb less-skilled and less-experienced workers.

In the middle of the nineteenth century a group of political activists in New York City joined together to challenge a religious group they believed were hostile to the American values of liberty and freedom. Called the Know Nothings, they started riots during elections, tarred and feathered their political enemies, and barred men from employment based on their religion. The group that caused this uproar?: Irish and German Catholics - then known as the most villainous religious group in America, and widely believed to be loyal only to the Pope. It would take another hundred years before Catholics threw off these xenophobic accusations and joined the American mainstream. The idea that the United States is a stronghold of religious freedom is central to our identity as a nation - and utterly at odds with the historical record. In American Heretics, historian Peter Gottschalk traces the arc of American religious discrimination and shows that, far from the dominant protestant religions being kept in check by the separation between church and state, religious groups from Quakers to Judaism have been subjected to similar patterns of persecution.Today, many of these same religious groups that were once regarded as anti-thetical to American values are embraced as evidence of our strong religious heritage - giving hope to today's Muslims, Sikhs, and other religious groups now under fire.

For centuries, many South Asians and Westerners have assumed that an inherent tension between Hindus and Muslims represents a social fact that has long defined the Subcontinent’s history. This volume brings together a wealth of contributions that demonstrate how, for many individuals and groups, ‘Hindu’ and ‘Muslim’ are, and always have been, more than predetermined markers of religion. Rather, these terms represent sets of contested identities, belongings, communities, ethnicities, histories, regions, neighbourhoods and politics, as well as diverse artistic, literary and music traditions. Arguing that ‘religion’ does not adequately account for these terms, contributors also recognise that despite this diversity, notions of ‘Hindu’ and ‘Muslim’ have long acted as a shared orientation marker of identity and belonging.Challenging the imaginary of a divided South Asia and historicizing supposed Hindu-Muslim binaries, this book provides a crucial springboard for a broader understanding of these identities as intertwined, interdependent and even co-constructed, making distinction sometimes impossible to discern. Each chapter explores specific case studies of interactions, divergences and convergences between ‘Hindu’ and ‘Muslim’ from the eighth century to today, to understand how they have evolved over more than a millennium, and actively reflects upon the theoretical and methodological challenges and constructive approaches necessary to ongoing debates about the complex historical relationship between ‘Hindus’ and ‘Muslims’.

For centuries, many South Asians and Westerners have assumed that an inherent tension between Hindus and Muslims represents a social fact that has long defined the Subcontinent's history. This volume brings together a wealth of contributions that demonstrate how, for many individuals and groups, 'Hindu' and 'Muslim' are, and always have been, more than predetermined markers of religion. Rather, these terms represent sets of contested identities, belongings, communities, ethnicities, histories, regions, neighbourhoods and politics, as well as diverse artistic, literary and music traditions. Arguing that 'religion' does not adequately account for these terms, contributors also recognise that despite this diversity, notions of 'Hindu' and 'Muslim' have long acted as a shared orientation marker of identity and belonging. Challenging the imaginary of a divided South Asia and historicizing supposed Hindu-Muslim binaries, this book provides a crucial springboard for a broader understanding of these identities as intertwined, interdependent and even co-constructed, making distinction sometimes impossible to discern. Each chapter explores specific case studies of interactions, divergences and convergences between 'Hindu' and 'Muslim' from the eighth century to today, to understand how they have evolved over more than a millennium, and actively reflects upon the theoretical and methodological challenges and constructive approaches necessary to ongoing debates about the complex historical relationship between 'Hindus' and 'Muslims'.

For centuries, many South Asians and Westerners have assumed that an inherent tension between Hindus and Muslims represents a social fact that has long defined the Subcontinent's history. This volume brings together a wealth of contributions that demonstrate how, for many individuals and groups, 'Hindu' and 'Muslim' are, and always have been, more than predetermined markers of religion. Rather, these terms represent sets of contested identities, belongings, communities, ethnicities, histories, regions, neighbourhoods and politics, as well as diverse artistic, literary and music traditions. Arguing that 'religion' does not adequately account for these terms, contributors also recognise that despite this diversity, notions of 'Hindu' and 'Muslim' have long acted as a shared orientation marker of identity and belonging. Challenging the imaginary of a divided South Asia and historicizing supposed Hindu-Muslim binaries, this book provides a crucial springboard for a broader understanding of these identities as intertwined, interdependent and even co-constructed, making distinction sometimes impossible to discern. Each chapter explores specific case studies of interactions, divergences and convergences between 'Hindu' and 'Muslim' from the eighth century to today, to understand how they have evolved over more than a millennium, and actively reflects upon the theoretical and methodological challenges and constructive approaches necessary to ongoing debates about the complex historical relationship between 'Hindus' and 'Muslims'.

In the minds of many Americans, Islam is synonymous with the Middle East, Muslim men with violence, and Muslim women with oppression. A clash of civilizations appears to be increasingly manifest and the war on terror seems a struggle against Islam. These are all symptoms of Islamophobia. Meanwhile, the current surge in nativist bias reveals the racism of anti-Muslim sentiment. This book explores these anxieties through political cartoons and film––media with immediate and important impact. After providing a background on Islamic traditions and their history with America, it graphically shows how political cartoons and films reveal Americans’ casual demeaning and demonizing of Muslims and Islam––a phenomenon common among both liberals and conservatives. Islamophobia and Anti-Muslim Sentiment offers both fascinating insights into our culture’s ways of “picturing the enemy” as Muslim, and ways of moving beyond antagonism.

In the minds of many Americans, Islam is synonymous with the Middle East, Muslim men with violence, and Muslim women with oppression. A clash of civilizations appears to be increasingly manifest and the war on terror seems a struggle against Islam. These are all symptoms of Islamophobia. Meanwhile, the current surge in nativist bias reveals the racism of anti-Muslim sentiment. This book explores these anxieties through political cartoons and film––media with immediate and important impact. After providing a background on Islamic traditions and their history with America, it graphically shows how political cartoons and films reveal Americans’ casual demeaning and demonizing of Muslims and Islam––a phenomenon common among both liberals and conservatives. Islamophobia and Anti-Muslim Sentiment offers both fascinating insights into our culture’s ways of “picturing the enemy” as Muslim, and ways of moving beyond antagonism.

Looks at Western understandings of South Asian religions and indigenous responses from pre-colonial to contemporary times.Focusing on boundaries, appropriations, and resistances involved in Western engagements with South Asian religions, this edited volume considers both the pre- and postcolonial period in India, Pakistan, and Bangladesh. It pays particular attention to contemporary controversies surrounding the study of South Asian religions, including several scholars' reflection on the contentious reaction to their own work. Other chapters consider such issues as British colonial epistemologies, the relevance of Hegel for the study of South Asia, the canonization of Francis Xavier, feminist interpretations of the mother of the Buddha, and theological dispute among Muslims in Bangladesh and Pakistan. By using the themes of boundaries, appropriations and resistances, this work offers insight into the dynamics and diversity of Western approaches to South Asian religions, and the indigenous responses to them, that avoids simple active/passive binaries.