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What does "I am not religious" mean in India and Germany?

What does "I am not religious" mean in India and Germany?

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What does "I am not religious" mean in India and Germany?
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<strong>Centre for the Study of Social Systems  School of Social Sciences</strong> CSSS Colloquium <strong>Dr. Johannes Quack</strong> (University of Zurich) a talk on <strong>What does "I am not religious" mean in India and Germany?</strong> Date : <strong>September 8th 2016</strong> <strong>Abstract:</strong> The academic study of religion(s) is researching - not surprisingly - religion(s) and its representatives. The "work in progress" presented in this talk, however, is part of a larger attempt to describe and analyse how and why people understand themselves as not (very) religious in different socio-cultural settings. Methodologically I draw on a combination of biographic and ethnographic approaches. The underlying idea is to not reproduce the often researched perspectives of those presumably at the centre of a given religious field, but to look at religion and the world in general through the eyes of those would locate themselves at its periphery or outside of it. The respective positions and perspectives are, of course, context-dependent and heterogeneous. In order to highlight the corresponding diversity I attempt to compare life-histories and case studies of a variety of people from India and Germany. <strong>Bio: </strong>Johannes Quack is Assistant Professor of Social Anthropology at the University of Zurich, Switzerland. His research interests include religious traditions, secularity, secularism and secularization, therapeutic pluralism, knowledge (trans)formation, as well as biographic and ethnographic methods. He is the author of Disenchanting India: Organized Rationalism and Criticism of Religion in India (OUP, 2012) and he co-edited the volumes The Problem of Ritual Efficacy (OUP, 2010), Religion und Kritik in der Moderne (LIT, 2012), Asymmetrical Conversations: Contestations, Circumventions and the Blurring of Therapeutic Boundaries (Berghahn, 2014 - together with Harish!), and he co-edits the book series Religion and Its Others: Studies in Religion, Nonreligion, and Secularity (De Gruyter).

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Initially, established as a Centre for Chinese and Japanese Studies, it subsequently grew to include Korean Studies as well. At present there are eight faculty members in the Centre. Several distinguished faculty who have now retired include the late Prof. Gargi Dutt, Prof. P.A.N. Murthy, Prof. G.P. Deshpande, Dr. Nranarayan Das, Prof. R.R. Krishnan and Prof. K.V. Kesavan. Besides, Dr. Madhu Bhalla served at the Centre in Chinese Studies Programme during 1994-2006. In addition, Ms. Kamlesh Jain and Dr. M. M. Kunju served the Centre as the Documentation Officers in Chinese and Japanese Studies respectively.

The academic curriculum covers both modern and contemporary facets of East Asia as each scholar specializes in an area of his/her interest in the region. The integrated course involves two semesters of classes at the M. Phil programme and a dissertation for the M. Phil and a thesis for Ph. D programme respectively. The central objective is to impart an interdisciplinary knowledge and understanding of history, foreign policy, government and politics, society and culture and political economy of the respective areas. Students can explore new and emerging themes such as East Asian regionalism, the evolving East Asian Community, the rise of China, resurgence of Japan and the prospects for reunification of the Korean peninsula. Additionally, the Centre lays great emphasis on the building of language skills. The background of scholars includes mostly from the social science disciplines; History, Political Science, Economics, Sociology, International Relations and language.

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