Experiencing the Other: Hindus and Muslims of post-colonial Bengal

背景和理由：后殖民“世俗”1印度的历史充满了移民和流离失所的公共色彩，特别是在孟加拉国形成的背景下（Jahan, 2013）。其核心是印度教-穆斯林的隔离政治（Ray, 1977; Kabeer, 1997; Chatterjee, 1999; Singh, 2005）。一个人通过仪式主义、意识形态、宗教哲学和社会化的各种渠道体验和生活他/他/他们自己的宗教。另一个事实是，一个人也会经历并发展对其他宗教的看法，特别是在孟加拉这样的地方，由于殖民和移民的动荡历史，不同信仰的人口住在非常近的地方（Kabeer, 1997; Chatterji, 1999）。当前的政治形势和潜在的社会紧张局势要求我们彻底理解宗教间关系的个人层面，以及它是如何受到私人接触和政治话语的影响的。以此为背景和理论依据，了解1947年和1974年期间从孟加拉国来到印度的印度移民是如何通过他们的个人经历和政治启发来形成他们对伊斯兰教徒的看法和看法的，将是很重要的。文献综述与研究差距：印度分治的缺陷不止一个，许多不同学科的学者对印度分治进行了研究（Chatterji, 1999, Butalia, 1998; Sarkar, 2015; Mookherjee, 2011, Aiyar, 2008）。在研究殖民后期和后殖民时期印度历史的学术著作中，最突出的主题之一是印度教徒和穆斯林之间的社区复杂性。有大量文献批评印度民族主义的印度教文化取向5以及穆斯林的次代化（Newbigin, 2011; Barua, 2017）。正如Haimanti Roy所指出并尖锐批评的那样，大多数关于印度分治的作品都以一种敌对的方式展示了印度教徒和穆斯林（2009）。关于印度教徒和穆斯林之间的人际关系和私人关系的学术研究很少，特别是在孟加拉和孟加拉国（以前称为东巴基斯坦）分治的背景下。大多数关于分治的文献，特别是关于印度教徒和穆斯林关系的文献，在孟加拉的背景下，在认识论上是宏观社会和客观的。对分治后孟加拉的宗教间共存和人际间经验缺乏了解是一个明显的研究空白。

Background and Rationale: The history of post-colonial 'secular'1India has been fraught with the communal undertones of migration and displacement especially in the context of the formation of Bangladesh (Jahan, 2013). At the core of it lies Hindu-Muslim segregational politics (Ray, 1977; Kabeer, 1997; Chatterjee, 1999; Singh, 2005). One experiences and lives her/his/their own religion through the various channels of ritualism, ideology, religious philosophy, and socialization. It is also true, that one experiences and develops opinions towards other religions as well2,especially in places like Bengal where populations of different faiths stay in very close vicinities as a result of a tumultuous history of colonization and migration (Kabeer, 1997; Chatterji 1999). The current political scenario and the insidious social nervousness3calls for a thorough understanding of the personal dimension of inter religious relationships and how it gets influenced by private encounters and political discourse. With this as the background and rationale, it would be important to see how the Hindu migrants who came from Bangladesh to India during 1947 and 19714formed their opinions and outlook towards the people of Islamic faith through their personal experience and political heuristics. Literature Review and Research Gap:The partition of India was flawed in ways more than one and has been studied by many scholars of different disciplines (Chatterji, 1999, Butalia, 1998; Sarkar, 2015; Mookherjee, 2011, Aiyar, 2008). One of the most prominent themes in academic work on the late colonialand post-colonial Indian history is the communal complications between the Hindus and Muslims. There is an extensive body of literature on the critiques of the Hindu cultural orientation of Indian nationalism5and on the subalternization of Muslims (Newbigin, 2011; Barua, 2017). As pointed out and sharply critiqued by Haimanti Roy, most of the work on the Indian partition show Hindus and Muslims in an antagonistic light (2009). There is very little academic research6on the inter-personal and private relations of Hindus and Muslims7, especially in context of the Bengal-Bangladesh (previously known as East-Pakistan) partition. Most of the literature on partition, especially in terms of Hindu-Muslim relations, in the context of Bengal is epistemologically macro-social and etic in nature. The lack of understanding of inter-religious co-existence and inter-personal experience in post partition Bengal is a glaring research gap.