New Publication: Butas and Daivas as Justices in Tulu Nadu: Implications for the Philosophy of Law
Südasien-Chronik – South Asia Chronicle VI, S. 11-36 (http://edoc.hu-berlin.de/browsing/suedasien/)
Conference Paper on Performing Justice in the Spirit Possession Rituals of Tulunadu
Presentation for the 24th European Conference on South Asian Studies, Warsaw, 27-30 July 2016.
All over India we encounter peculiar examples of dispute resolution where the “enforcement of law” is delegated to spirits such as daivas or būtas, devtas or jinns. In this paper I will argue that these spirits are efficacious social institutions in the mediation of justice. To argue thus I claim that we can leave aside the question whether these sprits are “real” in the objective sense. It suffices to show that their existence is an intersubjectively shared belief. Such a belief is efficacious just like any other social institution whose reality is grounded in the intersubjective social world rather than in the objective world of science or the subjective world of experience. The efficacy of a spirit-based justice system lies in its “performativity” a notion that is tied to the concepts of the “illocutionary” and “perlocutionary force” attributed to utterances and ritual performances alike.
Conference Paper on The Spirit-Based Juridical System of the Tulus and the Modern Indian State
International Workshop on Religion and Law: Colonial and Post-Colonial Encounters, 9-11 March 2016, Centre for the Study of Comparative Religions and Civilizations, Jamia Millia Islamia, Delhi.
All over India, devas, jinns, daivas, and bhutas are assuming juridical functions in and through the rituals animating their cults. Since the emergence of statehood in India, these juridical practices stand in multiple relations to state legal practice (emulative, competitive, supplementary and/or hierarchical). In the case of the deva, daiva, and bhuta cults of coastal Karnataka and northern Kerala, we tend to think of their juridical aspect as ancient and possibly pre-state. However, there is reason to believe that in their present non-violent form they are essentially a modern phenomenon. Their current importance points to the dethronement of the kings by the colonial, and of the landlords by the modern Indian state. In the course of the land reforms of the seventies and eighties the secular state court system has taken over the judicial function of the landlords who formerly used to adjudicate with the blessing of the spirits. It is now the spirits themselves who adjudicate. The paper is going to evaluate the arguments for this proposition available in the scarce literature on the juridical aspect of the bhuta cult as against the evidence gathered on a field trip to the 2016 nema of Malaraya Daiva of Kodlamogaru House in Kasargod district, north Kerala.
Conference Paper on Legal Pluralism and Political Theory
Second National Conference on Discrimination, Difference, and Legal Justice.
3-4 February 2016, Committee Room, School of Social Sciences, Building I, Jawaharlal Nehru University, New Delhi.
International Conference on Non-State Legal Practices in India
From 5-7 December, 2015, we are organising a conference at MCPH on Non-State Legal Practices in India with renowned international scholars like Upendra Baxi (law) and Maarten Bavinck (anthropology), activists like Manisha Sethi (Jamia Millia) and Kshithij Urs (Action Aid), well-known filmmakers like Deepa Dhanraj (Invoking Justice) and famous musicians such as Vidwan Shri Madhur Balasubramanyam who will incant Vacanas pertaining to the theme of justice in a caste-ridden society. The complete conference programme and abstracts can be downloaded from the link below.
Conference Paper on Indian Legal Pluralism and Habermas' Philosophy of Law
International Conference on Decolonizing Epistemologies, Methodologies and Ethics: Postcolonial-Feminist Interventions, Frankfurt Research Center for Postcolonial Studies, Cluster of Excellence: The Formation of Normative Orders
EG. 01/02, Normative Orders Building, Campus Westend, Goethe University Frankfurt, 2nd July 2015, 9-20 hrs.
Conference Paper: Whose Culture, Whose Self? Ethopoiesis and the Limits of Political Ontology
RETHINKING SVARAJ. Manipal Centre for Philosophy and Humanities, January 15-17, 2015.
The notion of self-rule (svaraj) is analysed before the backdrop of Habermas’ conception of the lifeworld, whose prime feature is to provide a largely unconscious background understanding of what it means to be part of a culture. Analysed thus, cultural self-determination runs into an impasse. If self-determination is to mean a conscious reaffirmation of one’s culture, this would entail an explication and raising to the level of consciousness of the implicit rules that are constitutive of the lifeworld. The lifeworld as conceptualised by Habermas, however, risks falling apart when exposed to the ferment of public reason. The paper then explores an alternative notion of cultural autonomy by looking at the capacity of “ethopoiesis” (Foucault) in Indian lifeworlds. Cultural self-determination in terms of ethopoiesis would entail a tacit learning process initiated by the dramaturgical actions of some and the acceptance of the example by others. This process does not require any mediation by theory or ideology as demonstrated by the dramaturgical actions of the Mahatma.
Conference Paper: Social Justice Beyond Normative and Empirical Disciplines
Venue: Nehru Memorial Museum and Library, New Delhi. http://nehrumemorial.nic.in/en/news/355-social-justice-as-a-question-of-empirical-sciences-11-12-december-2014.html
Habermas’ Theory of Communicative Action avoids the pitfalls of a purely normative theory, such as John Rawls’ Theory of Justice for example, which may be suitable in favourable historical circumstances, as they may obtain in the West, but which cannot relate to the very different realities in post-colonial countries like India. The Theory of Communicative Action also avoids falling prey to an underlying positivist trend in the social sciences that views the questioning of the legitimacy of existing legal norms as something falling outside the scope of social science. Thus it seems that Habermas conception of justice leads beyond the apparent dichotomy between normative and empirical disciplines. This paper will take Habermas’ communicative action approach as a basis for the analysis of post-colonial societies such as India, which in terms of social and legal norms defeats the notion of a homogeneous transition into modernity, but instead is marked by a high degree of “nonsynchronism” (Ernst Bloch). As a complex “society of societies”, India is simultaneously governed by a modern constitution and legal system and by older principles of integration of the many legal systems of its constituent societies. All of them contest the claim of the central state to promulgate and enforce its law across the country. Thus the modern legal system of India’s larger society is faced with the double challenge to counter, on one hand, the older legal principles of integration of constituent societies into a larger whole and, on the other hand, with the legal systems of each member-society as they continue to be governed by their non-codified, customary laws. The integration of Indian society into a hierarchical society of societies predates the advent of modernity and persists throughout the modern period. While even elsewhere, modernity has remained an incomplete project, the degree to which its claims have become a reality in India varies from the experience of other countries. While in thoroughly modernised societies, traditional milieus with their respective ethical background consensus have amalgamated under the impact of capitalist economy and state bureaucracy to form a hyper-individualistic consumer society with almost no moral bonds between its members; traditional life-worlds in India still retain an astounding capacity for self-organisation on the basis of spontaneous mutual understanding. This capacity for creating binding agreements on the basis of communicative interaction before the backdrop of functional ethical background consensus can be called the weal and woe of Indian society. It is an asset because it retains a degree of agency for the individual that modern rule-abiding individuals have largely abdicated to the anonymous processes of state apparatuses and business corporations. Simultaneously it can be a burden because it renders difficult any attempt to subject a group of individuals to the common cause inscribed into an anonymous modern institution. While in more completely amalgamated societies very often the love for rules exceeds the love for fellow human beings, in India the obligation felt towards a fellow human being is often seen as more important than the commitment to an abstract rule. My thesis is that while the “colonisation” of the life-world by the bureaucratic state and the capitalist market economy has been an all-out success, this process has been contained to a certain degree in India due to the resilience of its many life-worlds. While in fully “colonised” societies rules are applied irrespective of the circumstances and without discussion, in India, ideal-typically, individuals take pains in negotiating with each other if and how a particular rule should be applied under the prevailing circumstances. Communicative action and the subsequent agreement among the dialogue partners prevent the mechanistic application of a general rule to a particular case. This can be seen as an inherent moment of equity or fairness as well as a potential source of corruption of a system of norms. The paper would like to illustrate this with reference to the domain of law, which will bring out fully the ambivalence of this state of affairs.
Conference Paper: A Dilemma of Republican Theories of Justice and an Emergentic Reinterpretation
International Conference on Global Justice and the Global South, Department of Political Science, University of Delhi, April 25-27, 2014. For more Details see http://www.nyaya.org
This paper deals with a dilemma that republican theories of justice (Kant, Rawls, Habermas) run into when they are applied in in-egalitarian social contexts. To be able to resolve the ensuing dilemma the paper steps back and reflects on some fundamentals of theory of justice. The first part of the paper raises questions as to the nature of moral theory as opposed to theory in the exact sciences. In a fundamental way, the status of social rules and norms differs from the status of natural laws and so does the status of the observer with respect to the observed. Objectivity means a different thing and human action cannot be reduced to sequences of cause and effect. By contrast, action-theoretical descriptions (based on the work of the American pragmatists but also on the work of Hans Joas and Rahel Jaeggi), help us to explain purposeful individual and collective behaviour, innovation, newness, creativity, social change and the phenomenon of historicity (societies can have history in ways not captured by notions of natural history or evolution). Part Two will expound the dilemma of Kantian universalism, which, in Part Three, will be resolved on the basis of an "emergentic" reinterpretation of moral universalism and global justice.
Lecture: Theorising Social Change in Sociology and Social Philosophy
Venue: Centre for Philosophy and Humanities, Manipal University, 29 April 2014.
Lecture: A Dilemma of Kantian Universalism
Venue: Department of Humanities and Social Sciences, Indian Institute of Technology (IIT) Delhi, main building, room MS 6.10, 3:30 pm, 9th January 2014.
Abstract: In my continued attempt to work out an interculturally viable foundation for a global theory of justice, I have come across a dilemma that befalls theories in the vein of Kant who embrace what I would call the republican principle, which states that no human being can be obliged to follow a law to which s/he has not consented. In my paper therefore, I would like to show that moral theories in the tradition of Kant (Rawls’ and Habermas’ for example) run into an aporia when they ignore circumstances where real-existing hierarchical norms conflict with their theories’ egalitarian presuppositions. Unlike in the exact sciences where by and large natural laws hold true irrespective of human history, moral theory needs to pay attention to historical circumstances and cultural differences. It can therefore not be universal in the scientist’s sense. Unlike in the sciences (if we ignore quantum physics for a moment), the philosopher is not an Archimedean observer but, through his/her interventions, cannot help but influence the field that s/he observers. Moral philosophy can therefore not detach itself from historical processes that lead to the rejection or acceptance of social norms, by specific societies, in specific historical and cultural circumstances. The moral and political philosopher, opting for the fundamental value of equal dignity of all human beings qua human beings cannot help but being a party in a dispute over social norms that s/he can advocate, but not impose, on a given society. The paper therefore argues in favour of an emergentic approach to moral universalism. The best the historically and culturally embedded philosopher can do is seconding the historical emergence of a general (planetary) recognition of human dignity.
"A Raging Anger within Us" Interview with Binalakshmi Nepram
Almost one year ago, on 16 December 2012, 23 year young Jyoti Singh Pandey, variously called Nirbhaya or Damini, was abducted together with her friend by six men in a bus. She was tortured, raped and thrown onto the street, fatally wounded. Jyoti died two weeks later in a Singapore hospital. As a consequence, India experienced unprecedented protest against the misogyny and gendered violence prevalent in society. Ever since, Indian women’s rights activists demand a change in mentality in their society. On occasion of the first annual return of the fateful date of 16 December, I interviewed women’s rights and peace activist Binalakshmi Nepram.
Publication in "Deploying Orientalism"
The Article: ‘Friedrich Schlegel’s Writings on India: Reimagining Germany as Europe’s True Oriental Self’ in James Hodkinson et al. (eds.) Deploying Orientalism in Culture and History: From Germany to Central and Eastern Europe (Rochester, NY: Camden, 2 Dec 2013), pp. 31-54. The article shows how Friedrich Schlegel’s “discovery” and interpretation of the ancient Indian texts reflects debates within German romanticism about German cultural identity in Europe. Schlegel’s “discovery” of the East
is as much a discovery and construction of a German European identity in response to the political and cultural challenge of postrevolutionary France as it is a theory or interpretation of Asian language or culture. In India, Germany finds a reflection of its own self-understanding as the oriental “other” of Europe: an idea with fateful political and cultural consequences from German romanticism to Thomas Mann, Hermann Hesse, and beyond.
The Book: The concept and study of orientalism in Western culture gained a changed understanding from Edward Saids now iconic 1978 book Orientalism. However, recent debate has moved beyond Saids definition of the phenomenon, highlighting the multiple forms of orientalism within the "West," the manifold presence of the "East" in the Western world, indeed the epistemological fragility of the ideas of "Occident" and "Orient" as such. This volume focuses on the deployment - here the cultural, philosophical, political, and scholarly uses - of "orientalism" in the German-speaking and Central and Eastern European worlds from the late eighteenth century to the present day. Its interdisciplinary approach combines distinguished contributions by Indian scholars, who approach the topic of orientalism through the prism of German studies as practiced in Asia, with representative chapters by senior German, Austrian, and English-speaking scholars working at the intersection of German and oriental studies. Contributors: Anil Bhatti, Michael Dusche, Johannes Feichtinger, Johann Heiss, James Hodkinson, Kerstin Jobst, Jon Keune, Todd Kontje, Margit Köves, Sarah Lemmen, Shaswati Mazumdar, Jyoti Sabarwal, Ulrike Stamm, John Walker.
Sind wir noch Mitbuerger oder schon Untertanen?
"Das Internet gab uns das große Versprechen der Befreiung und der Demokratisierung. Die Menschheit sollte mithilfe offener und freier Kommunikation die Macht haben, gemeinsam Machtmissbrauch zu bekämpfen ... Der Überwachungsstaat ergreift nun die Macht im Netz. Er will dieses Werkzeug der Freiheit in sein Gegenteil verkehren, in ein Werkzeug der Überwachung und Kontrolle. Wir stehen an einem Scheideweg!" (Glenn Greenwald). Unterschreibt die Petition gegen den Überwachungsstaat: www.change.org/nsa
(Unten Interview mit Juli Zeh)
Publication in "Widerspruch. Munich Journal of Philosophy"
Im Widerspruch, Münchner Zeitschrift für Philosophie (Band 32, Heft 57, S. 139-154), ist folgender Artikel von mir erschienen: „Hierarchische Ethik oder egalitäre Moral? Emergente Frauenrechte in Indien.“ Er beschäftigt sich mit den jüngsten Debatten über Frauenrechte in Indien anlässlich der Vergewaltigungsfälle der letzten Monate in Kalkutta, Delhi und Mumbai. Die Problematik wirft Licht auf ein philosophisches Problem: Wie hängt die philosophische Gültigkeit von Menschenrechten von den kulturellen Gegebenheiten der Gesellschaft ab, in der diesen effektiv Geltung verschafft werden soll. Wie sich herausstellt, steckt darin mehr als nur das Anwendungsproblem zuvor für gültig erwiesener Normen. Stattdessen plädiert der Artikel für einen Universalismus der Emergenz, d.h. einem Universalismus, der sich in der transkulturellen Auseinandersetzung erst behaupten muss und nicht einseitig verordnet werden kann. Das Heft kostet 10 Euro und kann bei www.widerspruch.com bestellt warden (email@example.com). Die Redaktion legt die Rechnung bei, die dann nach Erhalt beglichen werden kann. Viel Freude beim Lesen auch der anderen sehr interessanten Beiträge von Hauke Brunkhorst, Julian Nida-Rümelin und anderen.
Lecture: Women's Rights in India: Hierarchical Ethics vs. Egalitarian Morality
Centre for Philosophy,
School of Social Sciences,
Jawaharlal Nehru University,
Date: September 4, 2013.
Time: 3:30 pm.
Venue: Conference Room (Room no. 234, 2nd floor).
With reference to debates on womens rights in India, this paper attempts to show that universalist moral and political theories in the tradition of Kant (i.e. Rawls and Habermas) run into a dilemma when they ignore circumstances where real-existing hierarchical norms conflict with their egalitarian presuppositions. Unlike in the natural sciences, the paper argues with Aristotle, normative theory needs to pay attention to historical circumstances and cultural differences. Furthermore, unlike in the natural sciences, the philosopher is not an Archimedean observer but, through his/her interventions, cannot help but influence the field that s/he observers. Moral and political philosophy can therefore not detach itself from historical processes that lead to the rejection or acceptance of social norms, by specific societies, in specific historical and cultural circumstances. The moral and political philosopher, opting for the fundamental value of equal dignity for all human beings qua human beings cannot help but being a party in a dispute over social norms that s/he can advocate, but not impose, on a given society. The paper therefore argues in favour of an emergentic approach to universalism: The best the philosopher can do is helping a universal recognition of human dignity to emerge from the historical process.
‘Friedrich Schlegel’s Writings on India: Reimagining Germany as Europe’s True Oriental Self’ in James Hodkinson et al. (eds.) Deploying Orientalism in Culture and History: From Germany to Central and Eastern Europe (Rochester, NY: Camden, scheduled for 30 December 2013).
This chapter looks at how Friedrich Schlegel (1772-1829) developed and applied his particular kind of Orientalism within the German geographical, linguistic and cultural context. Part I discusses how Schlegel’s Orientalism developed in Paris (1802-4) in the context of the pan-European clamor against French cultural (later political) hegemony and against modernity, capitalism, urban life style and individualism. It found a field of implementation in the conservative politics and propaganda of the Austrian Empire (1804-67) during the anti-Napoleonic wars (1803-15) and in the restorative period thereafter. Without implying any direct causal relation, the long term effect of German Romanticism was to serve as a reservoir of modes of thought for conservatism. In Friedrich Schlegel’s case, this can be demonstrated by comparing the context of Paris, where Schlegel’s deployment of Orientalism is determined by his desire to outdo French claims to cultural hegemony, with the context of Vienna, where Schlegel replaces his Orientalism and proto-nationalism by a particular strand of medievalism to serve the interests of Metternich. Part II discusses how Schlegel developed and deployed his notion of ‘India’ in the context of nascent nationalist discourses in Europe from around 1800 onwards. This part is to show that Schlegel was not so much interested in India for its own sake but used the ‘India’ of his imagination as a screen upon which to project his own discomforts with modernity and resentments against the French. As in the case of his contemporaries, Adam Heinrich Müller (1779-1829) and Johann Gottlieb Fichte (1762-1814), Schlegel’s proto-nationalism grew in a spirit of cultural defensiveness and German chauvinism. Schlegel uses references to India, Asia and the Orient to underline Germany’s importance through India’s revered antiquity. Part III discusses how German Orientalism differed from British or French Orientalism, at the turn of the 19th century, in that it was less involved in the representation and legitimization of colonial power in military or economic terms but in the consolidation of a German national Self within the European concert of nations. Schlegel’s deployment of India resulted in imagining Germany not as part of a Western Europe but as the true Oriental Self of Europe. Thus for Schlegel the ‘Other’ in the Orientalist constellation is not the Orient but the Occident. In appropriating an Oriental Self for Germany, however, Schlegel bypasses contemporary India as it is held in the grip of colonialism only to reach out to an ‘India’ of his imagination as it emerges from his Sanskrit studies. The approach is still Orientalist in that it involves a functionalist perspective of the sort that Edward Said (1935-2003) has sharply critiqued, where what matters was not Asia so much as Asia’s use to modern Europe. The function that it served, however, was different from that in other Orientalist discourses. By bringing Germany into opposition to what later emerged as the West, Friedrich Schlegel sets a precedent for nationalist writers such as Müller, Fichte or others who were inspired by German Romanticism even though the rationale of their anti-Western impulse may not always have always been based on their identification with India but on other antiquities or on the Middle Ages. Granting that Schlegel’s motivations are manifold (psychological, poetic, religious, ethical, political etc.) and in a constant flux (pre-Paris, pre-Cologne, pre-Vienna etc.) in focusing on his political motivations, I am not suggesting that any of his other motivations are less important for him or for those who read him and deployed his ideas in other contexts.
Much has been written on the Romantics and their influence on early German nationalism and many authors have come to similar conclusions. None, to my mind, however, has been able to reveal through a close reading of Reise nach Frankreich and Über die Sprache und Weisheit der Indier Schlegel’s deployment of ‘India’ in his contestation of French cultural hegemony. This contribution is trying to compensate for this deficiency by bringing to bear the study of early 19th century nationalism to the study of Schlegel’s engagement with India. Part IV concludes this chapter and Part V outlines a possible direction for future research on the influence of German Romantic Orientalism on Hindu-Nationalist thinking in India.
Workshop: Aehnlichkeiten jenseits von Identitaet und Differenz
Universität Tübingen, 14./15. Juni 2013, Forum Scientiarum
Der Workshop beschäftigt sich mit dem Begriff der Aehnlichkeit und seiner Verwendbarkeit in interkulturellen Problemlagen.
Konferenzbeitrag: Assimilation, Integration und Identitaet
ETH-Zürich, 6. bis 8. Juni 2013, RZ F 21, Clausiusstrasse 59, Veranstaltet vom SNF-Projekt „Imitation, Assimlation und Transformation“ (www.iat.ethz.ch), Leitung: Andreas Kilcher, Organisation: Urs Lindner
Gemäß einer weitverbreiteten Auffassung ist sozio-kulturelle Assimilation ein hierarchischer Prozess, in dem einer Gruppe fremde Lebensgewohnheiten und Praktiken aufgenötigt werden. Aber ist das die ganze Geschichte? Gibt es nicht auch Phänomene, die in eine andere Richtung verweisen? Nach einem kosmopolitischen Verständnis handelt es sich bei Assimilation um ein wechselseitiges Verhältnis, in dem starre Grenzen und essentialisierte Identitäten verschwinden, in dem Gruppen einander ähnlich werden, ohne ihre Verschiedenheiten verlieren zu müssen. Wenn somit bereits der Begriff der Assimilation umstritten ist, gilt das umso mehr für das, was er bezeichnet: Es geht um die politische Frage, wie Menschen leben wollen – eine Frage, die immer schon mit polemischen Äußerungsformen verbunden ist.
Seminar on Faith and Secularism in India and Europe
Key note address to the national seminar held by the Centre for European Studies, School of International Studies, Jawaharlal Nehru University, New Delhi, fom 8-9 March 2013.
Tagung: Die arabischen Golfstaaten - neue Akteure in der Dritten Welt
Freitag, 18. Januar 2013, 9:15 - 17:30 Uhr, Universität Mainz
Vortrag: Die arabischen Golfstaaten und der Islam in Südasien: Migranten und andere Träger des religiösen Wandels
New Publication: Tolerance and Justice
“Toleranz und Gerechtigkeit.” In: Hamid Reza Yousefi and Harald Seubert (eds.). Toleranz im Weltkontext. Geschichten - Erscheinungsformen - Neue Entwicklungen. Berlin: Springer 2012, S. 141-148.
Entanglements of Post-Colonial Discourse. The Role of Muslim Identity in Akeel Bilgrami's Critique of Political Liberalism
Paper presented at the third Symposium of the International Occident-Orient Research Network "Out of Orientalism: Strategies of Avoidance and Response" hosted jointly by Warwick University and Birkbeck College, London, at the Institute of German Studies, Birmingham and Warwick University, Wed 30th May to Friday 1st June.
Review of German Studies in India (2010) Vol. 2
Wolfgang Braune-Steininger reviews "German Studies in India", New Series [Volume 2] in "Zielsprache Deutsch", Vol. 38, No. 3 (2011), pp. 59-62.
New Publication in South Asia Chronicle
„Kultureller Wandel durch Migration. Der neue Islam in Bangladesh, Sri Lanka, Gujarat und Kashmir.“ In: Südasien-Chronik / South Asia Chronicle 1 (2011), S. 40-67
New Publication: Special Issue of Indian Journal of Medical Ethics
Edited by Silke Schicktanz & Michael Dusche (guest eds.) Issues in Medical Ethics. Indian Journal of Medical Ethics Vol VIII No. 3, July - September 2011.
New Publication: German Romantics Imagining India
“German Romantics Imagining India: Friedrich Schlegel in Paris and Roots of Ethnic Nationalism in Europe” in: GoethezeitPortal. Forum for Postcolonial Studies 11 (2011).
Kolloquium: Indienerfahrung und Indiendiskurs europaeischer Intellektueller im 20. Jahrhundert
7 à 9 juin 2011, Université de Strasbourg, Maison Interuniversitaire des Sciences de l’Homme-Alsace (MISHA) www.misha.fr
Conférence: « Fröhlich zwischen Romantik und Utilitarismus.
Indienwahrnehmungen in Anna Katharina Fröhlichs Kream Korner »
Workshop: Identitaetsprojekte im Vergleich: Konstruktion - Zirkulation - Konfrontation
6. Mai 2011. Workshop der AG Identität am Institut für Afrika- und Asienwissenschaften der Humboldt-Universität zu Berlin.
Diskussion der Beiträge von (1) Oxana Stuppo: Identitätsangebote russischer Intellektueller nach 1864, (2) Benjamin Buchholz: Repräsentationen nationaler Identität in Afghanistan, (3) Andreas Weiß: Politische Eliten und europäische Identität.
Symposium: (Re)Locating Orientalisms between East and West
3-5 April 2011. Second International Symposium of the Orient-Occident Research Group at the Austrian Academy of Sciences, Vienna.
Paper on Friedrich Schlegel’s Reverse Orientalism
Two Lectures held at Manonmaniam Sundaranar University Tirunelveli, Tamil Nadu, India
28 February - 5 March 2011. "Expanding Horizons of History: Challenges, Relevance and Methods in Indian History," India-EU-Study Centre Programme.
Lecture I: Schlegels Positive Orientalism; Lecture II: Cultural Change. Muslim Migration from South Asia to the Persian Gulf. For a report on the conference see: http://historyworkshop-msu-vvr.blogspot.com/2011/04/report-of-workshop-inter-national.html
Lecture: "Cultural Change: The New Islam in Bangladesh, Sri Lanka, Gujarat & Kashmir"
4 Februar 2011. The lecture is part of the lecture series on "Indian Ocean Networks" organised by the Institute of Asian and African Studies, Humboldt University, Berlin.
Review of "Identity Politics in India and Europe" in the Dawn
Ammara Khan: “Identity Politics and Academia.” Cover Story in: Dawn (Islamabad) – Inpaper Magazine, January 16, 2011; http://www.dawn.com/2011/01/16/cover-storynon-fiction-identity-politics-and-academia.html.
Book Release: Winning the Peace - A Quest
Edited by Zeenat Shaukat Ali (Bombay: Wisdom Foundation, 2010).
Paper on "Peace and Tolerance between People(s)" (pp. 145-156).
Conference: The Roots of Cultural Globalization: Trips, Round Trips and Side-Trips between East and West
3 December 2010. Université de Strasbourg, Maison Interuniversitaire des Sciences de l’Homme Alsace (MISHA).
Lecture on "Modernity and the Inception of the Nation State in India and Germany"
Review of "Identity Politics in India and Europe" in Businessworld
T.K. Vineeth: "Identity from a Distance," in: Businessworld, 12 July 2010, p. 65, https://www.businessworld.in/bw/2010_07_03_Identity_From_A_Distance.html?stor
Lecture: The Muslim World - Europe's Big Other
“The Muslim World – Europe’s Big 'Other'.” Lecture held at the International Summer School 'Muslims in the West', Erfurt University, Germany, 17 August 2010.
Review of "Identity Politics in India and Europe" in German Studies in India
Amir Roshan: “Michael Dusche: Identity Politics in India and Europe,” in: German Studies in India. Beiträge aus der Germanistik in Indien. Neue Folge (2010) No. 2, pp. 207-208. http://www.iudicium.de/katalog/86205-007.htm
Book Release: German Studies in India. Beiträge aus der Germanistik in Indien
Edited by Shaswati Mazumdar, Rekha Kamath Rajan, Thomas Schwarz and Carmen Ulrich (Munich: Iudicium, 2010).
Paper on “Ethnischer Nationalismus. Eine kritische Betrachtung" (pp. 50-67).
Congress: Policitcal Romanticism, Ethnic Nationalism and India
4 August 2010. Congress of the International Association for German Studies (IVG), University of Warsaw, Poland.
Vortrag: "Politische Romantik, ethnischer Nationalismus und Indien".
Book Release: "The Plurality of Europe - Identities and Spaces"
Edited by Winfried Eberhard & Christian Lübke (Leipzig: Universitätsverlag, 2010).
Paper on "European Civilisation from the Perspective of the Muslim World" (pp. 657-576).
Book Release: "Mobilisation of Religion in Europe"
The book concludes the three year, BMBF-sponsored collaborative research project on "Mobilisation of Religion in Europe" at the University of Erfurt, Germany.
Paper on "Academic Elites and Hegemonic Conceptions of Order under the Impact of Perceived Threat in Europe and the Muslim World - India, Israel, Palestine, Turkey."
Review of "Identity Politics in India and Europe" in The Island, Sri Lanka
A review of "Identity Politics in India and Europe" has appeared in the Saturday Magazine of the Sri Lankan "The Island" online edition of 22/05/2010, www.island.lk/2010/05/22/satmag5.html.
Lynn Ockersz: "The wide-ranging impact of identity politics." Review of Michael Dusche: "Identity Politics in India and Europe," in the Saturday Magazine: "The Island Online" (22/05/2010), www.island.lk/2010/05/22/satmag5.html.
Workshop: The Role of Experts in Transnational Science and Health Care Politics
5 April 2010. Organised by Prof. Dr. Silke Schicktanz, Universtiy of Goettingen, and Dr. Michael Dusche, Institute of Advanced Study, JNU, New Delhi.
Paper on "The Role of Scientific Experts in Modern Society."
Conference: Negotiating and Accommodating Religious Identity in the Public Arena
10-12 February 2010. Jamia Millia Islamia University, Delhi.
Paper on "Modernity, Nation-State and Islamic Identity Politics," published in the International Journal on Humanistic Ideology, Vol. 2, No. 2, 2009: 63-80.
Review of "Identity Politics in India and Europe" in The Herald of India
A review of the book "Identity Politics in India and Europe" has appeared
in the "International Journal on Humanistic Ideology" Vol. 2, No. 2, 2009: 171-178. A shortened version of it appeared in "The Herald of Hindia" online edition of 08/02/10: http://www.heraldofindia.com/book.php?id=284.
Book Release: Identity Politics in India and Europe (SAGE, New Delhi)
17 February 2010. Nehru Memorial Museum and Library, Teen Murti Bhavan, New Delhi, and SAGE Academic Publishers, Delhi.
The book was released by Prof. Dr. Imtiaz Ahmad. Speakers included Prof. Dr. Franson Manjali (JNU), Prof. Dr. Salil Misra (IGNOU) and the author Dr. Michael Dusche (JNIAS). Prof. Dr. Aditya Mukherjee (Director JNIAS) chaired the session.
Colloquium: Intertextuality. Transcultural & Intermedial Influences
10 December 2009. Organised by the French Embassy's Bonjour French Science / Bonjour India Festival 2009 at the Jawaharlal Nehru Institute of Advanced Study, JNU, New Delhi.
Paper: "The Dilemma of Autonomy and Authenticity in Liberal Modern Society."
Lecture: Comparing Experiences with Modernity and Nationalism: Germany (1800-1815) and India (1885-1947)
18 November 2009. Centre for Philosophy, School of Social Sciences, Jawaharlal Nehru University, New Delhi.
The lecture was published in Economic and Political Weekly, Vol. 45, No. 22, May 29, 2010, S. 37-46.
Conference: Islamic Resurgence in the Age of Globalization. Myth, Memory, Emotion
4-6 September 2009. University of Trondheim, Norway.
Paper on "Identity Politics & Mystifications of Democracy in Islamist Thought."
Workshop: Historical Knowledge as Scientific Expertise in Contemporary Issues
28 August 2009. Organised by Prof. Dr. Jean Boutier, Prof. Dr. Aditya Mukherjee and Dr. Michael Dusche at the Jawaharlal Nehru Institute of Advanced Study, JNU, New Delhi.
Paper on "Academia and the Politics of Nature."