By Pashington Obeng
A compelling research of the complicated background, identities, and self-determination of diasporic Africans (Habshis/Siddis) of Karnataka, South India. It addresses African Indian non secular ideals and practices, their deployment of expressive cultural expressions and kinds of social and political strength during which they interact effecitvely Indian's multi-religious, and complicated social stratification structures.
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Extra info for Shaping Membership, Defining Nation: The Cultural Politics of African Indians in South Asia
That kindergartners have already formed this local opinion about people including African Indians, reflects how the Indian society at large is highly stratified and socially ordered. Africanness and Religious Identity Fakirsab Siddi (husband, 5 9 , Pushenbi Fakirsab Mujavar Siddi (first wife, 43), and Babusab Siddi (family friend) are African Indians in Mainalli on July 2, 2004, stressed the significance of their Africanness. Fakirsab Siddi has a second wife, Fatimbi Fakirsab Siddi, 38. The two men said that their African identity (Siddiness) came before their Muslim identity, and their African Indian identity is enshrined in the Koran.
In 1885,the former parish of Santa Barbara was suppressed and affiliated to Merces. A new parochial residence was inaugurated in November 1997" (2000, 180). This means that the Convent of Santa Barbara, where the African priests would have served, lost status over the years and became subsumed by the parish of Merces. Personal communication on June 17, 2004, with Father Newton of Our Lady of Ajuda church in a neighboring community revealed an attitude of what had become of the parish of Santa Barbara.
Such a displaced community of African soldiers only had fellow soldiers for solidarity and support. As internal security forces, the enslaved soldiers could also be enlisted to put down rebellions, and some of them, according to Hunwick et al. (2001, xxi), may even have felt good about being able to take their revenge on a segment of the society that had held them as slaves. Soldiers were not looked upon with stigma as enslaved people, but rather were further trained in Islamic practices and etiquette, as asserted by Kumar.
Shaping Membership, Defining Nation: The Cultural Politics of African Indians in South Asia by Pashington Obeng