Important Dates

• Submission of Abstract: 10^th April 2019
• Intimation of Acceptance of abstract: 12^th April
• Submission of Full Paper: 22^nd April 2019
• Intimation of Acceptance of final paper: 24^th April 2019
• Date of Seminar: April 30—May 01, 2019

Concept Note

This seminar may be seen as an attempt towards developing an organic understanding of the theory of justice for the developing world and beyond. It’s an attempt to develop a framework of justice which is best suited for the Indian needs while engaging with the contemporary practices of justice in India. Another running theme of the seminar is to go beyond the academic categories and concepts which make little sense to the lived-experiences of Indian masses. The seminar will try to analyze the dilemmas of justice both in practice and theory. Given the rich philosophical traditions of India, its cross-cutting diversity and issues specifically related to India, like Caste, the seminar will interrogate the question of justice from varied lenses specifically suited to Indian needs. We will try to evaluate the social justice framework in India from the standpoint of universalist western paradigms. An attempt will also be made to go beyond Eurocentric theories of justice while developing an Indigenous organic framework of justice.

Therefore,  we are trying to move beyond the traditional conceptualization of justice in terms of desert, virtue, distribution, fairness and bring into the fold of justice the emerging concepts like Capabilitarianism, Svaraj and Recognition in global south with special reference to India. With revisiting of Mahatma Gandhi and B.R. Ambedkar and emergence of Amartya Sen, Neera Chandhoke, Rajeev Bhargava, Gurpreet Mahajan, Aakash Singh Rathore on the Indian academic scene, there is a quest for developing an Indian theory of Justice. The assertion of Ambedkarite forces, marginalization of minorities and adivasis and emergence of a mammoth Indian Urban Middle Class has changed the dynamics of academic discourse in India in a big way. After more than seventy years of Indian Independence and its interaction with the fast-changing global world, the academic categories to capture Indian reality are falling short. This conference attempts to meaningfully engage with the ground reality of the Indian masses vis-a-vis the academic theorization while contesting the western gaze on Global South.

Principal Theme

Towards a Just India: Challenges and Prospects

Suggested Sub-Themes

Section I: Theoretical Debates and Underpinnings on Justice

• Classical Paradigms of Justice
• Contemporary Paradigms: Liberal, Neo-Liberal and Communitarian Perspectives on Justice
• Towards Integrating Classical and Contemporary Paradigms of Justice
• Non-Western Perspectives on Justice
• The Universalist and Relativist Conceptions of Justice
• Global Justice: Implications for Developing World
• Universalization and Institutionalization of Welfare State: Normative and Empirical Dimensions
• Democracy and Justice: Representation. Recognition, Participation, Inclusion and Redistribution
• Capability Paradigm of Justice and Global South
• Post-Modern and Post-Colonial Theorization of Justice 

Section II: Issues and Debates in India

• The Constitutionalization of Justice in India
• Human Rights and Justice in Indian Context
• Legal Initiatives and Social Rights Jurisprudence
• Redistribution, Recognition and Representation Debates in India
• Multicultural Framework and Justice in India
• Affirmative Action Programs: Policies, Performance, Implementation and Outcomes
• The Democratic Practice, Complex Diversity and Justice in India
• Intersectionality of Caste, Class, and Gender
• Rawlsian Justice: Exploring the Possibilities of Engagement in India
• Contextualizing Communitarian Approaches to Justice with reference to India
• Amartya Sen’s Idea of Justice: Deconstructing Contemporary India
• Neo-Liberal Tilt of Indian State and Its implications for Marginalized Sections
• Globalization and Its Impact on Marginalized Sections
• Justice in Digital India: Implications of WhatsApp, Twitter, Facebook
• The Question of Growth with Equity
• The Issue of Migration, Displacement, and Development: State Corporatism and Social Movements
• Land Acquisition and the Question of Justice
• Communal Violence and Justice
• State of Gender Justice
• Public Interest Litigation and Legal Aid
• Ancient Hindu Traditions, Hindutva and Justice
• Buddhist Ethics and Justice
• Islamic Perspectives on Justice
• Gandhi’s Conception of Justice
• Ambedkarite Vision of Justice
• State of Environmental Justice and Sustainable Development

Important Note

• The participants will not be allowed to present the paper without the prior submission of the complete paper by 22nd April 2019.
• Selected articles will be published in the form of a book from a reputed publisher.
• Proper time will be given to revise the papers for publication in the backdrop of the critical inputs in the seminar.
• Board and lodging will be provided to the outstation participants.
• TA may be reimbursed as per needs of the participants and availability of funds.

Guidelines for Abstract Submission

The abstract should not be more than 400 words in MS word only (PDF files will not be accepted) along with the title of the proposed paper, Presenting Author, Second/Third Author (if any), email address, contact no., affiliating institution. Abstracts should be sent to [email protected]

About the University

The Aligarh Muslim University (AMU) is a premier Central University included as an institution of ‘National Importance’ in the VII Schedule of the Constitution of India with several faculties and maintained institutions. The Aligarh Muslim University was Accredited by NAAC in ‘A’ grade. AMU draws students from all over the country as well as foreign countries. Imbibing the objective tenor of the west and preserving the oriental tradition, Sir Syed Ahmad Khan, the great visionary, established the Mohammadan Anglo-Oriental College on May 24, 1875 with a resolve to initiate western education amongst Muslims and liberate their mind from out-moded patterns of thought and behaviour. The vision became a reality in 1920 when this College matured to the status of the Aligarh Muslim University. Since then it has ever been expanding, diversifying and relentlessly working towards keeping its promise to the commitment of its founder. The residential character of this University, where most of the staff and students reside on the campus itself, contributes greatly to the country’s multi-religious, multi-social and multi-lingual character. There are thirteen faculties and more than a hundred Departments of Studies with a teaching strength of around 2,000 faculty members disseminating knowledge to more than thirty thousand students.

About the Department

 The Department of History and Politics of the Aligarh Muslim University was established in 1922. The present Department of Political Science became a separate and independent Department in 1948. Presently the Department has 26 faculty members. Apart from offering B.A. (Hons.) in Political Science the department also offers M.A., M.Phil and Ph.D. programs in Political Science, Public Administration and Human Rights. Since 1967 the Department has been publishing a research journal, Indian Journal of Politics, [ISSN: 0303 – 9957] which has been indexed in the Current Contents and abstracted in the International Political Science Abstracts (Paris).

About Aligarh

Aligarh is located on the main Delhi-Kolkata rail route at a distance of 135 km south-east of Delhi (Approximately two hours journey from Delhi). Aligarh is only 82 km from Agra and 60 km from Mathura (by road), two very famous places of historical interest and tourist attraction. The campus is two kms away from Aligarh Railway Station.

Registration Fee

Faculty: Rs. 2000/-

Research Scholars/Students:Rs. 1000/-

Registration will be on-spot prior to the Inaugural Session.

The Committee

Patron                 

Prof. Tariq Mansoor (Vice-Chancellor, AMU)

Coordinator

Prof. Nigar Zuberi (Chairperson, D/o Political Science)

Convenor           

Dr. Khurram (+91 92197 33327)

Co-Convenors  

• Dr. Mohammad Aslam (+91 99990 58968)
• Mr. Akbar (+91 90138 98178)

Advisory Committee

• Prof. A. R. Vijapur
• Prof. Arif Hameed
• Prof. M. Asmer Beg
• Prof. Md. Nafees Ansari
• Prof.Arshi Khan
• Prof. Iftekhar Ahemmed

Organizational Committee

• Prof. Aftab Alam
• Prof. Farhana Kausar
• Dr. Iqbalur Rehman
• Dr. M. Mohibul Haque
• Dr. M. Naseem Khan
• Dr. Md. Aftab Alam

Email: [email protected]

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An initiative of the women, for the women, by the women! The summit will be first of its kind in the history of Women’s College Students’ Union (WCSU).

“The hand that rocks the cradle, the procreator, the mother of tomorrow, a woman shapes the destiny of civilization”. Talking about equality over a cup of coffee is no more a taboo. But its implementation is certainly opaque.

Our life and all of its associations, we’ll all agree, have a tendency to fall in a lull, pretty soon and pretty often. We’ll be productive a day, only for it to be followed by a week of idleness. We’ll have the most intellectually stimulating time for a while, only for it to be followed by a dwindle in all things intellectual the following days.

But the importance of spreading words to the world is always a concern. To spread such awareness and empower one another, Women’s College Students’ Union has taken an innovative and unprecedented step through organizing the Women Leadership Summit 2019.

Prior to this event, the fifth AMU Literary Festival highlighted the significance of Literature and Society; lectures by Nazia Erum (author), Sagarika Ghose (journalist) and many empowered women were conducive to look closely into the matter of women empowerment and we are here again with an amazing line-up of pertinent and refreshing discourse.

What women empowerment actually means is not deifying women, rather asking for equal rights and opportunities defying patriarchy. Women have so far been successful in raising their voice against gender inequality in the post-independence era, but there is still a long way to go till women no more seek validation from the male strata of society.

Equal political rights, economic rights, judicial strength are yet to be achieved completely. In this trying era that we’ve set foot in, we witness a dichotomy at play in regards to the status of women in this world; where one face of reality is the strewn bodies of women stripped off their consent and accord, violated to the core of their being-body and soul; beaten down to a pulp-physically, also their thoughts, their voices; grappling for an iota of confidence, and the flip side ushers us into a world of strong-headed women with their chin up and burning scaffolds of stereotypes to the ground and weakening the foundation of patriarchy in the society.

Women as social activists, presidents, artists, Olympians are a few to name, to believe in ourselves, spring into action and find our strengths, clamp the world in our “delicate” fists. It is likely to say that a woman does not become powerful and strong when she competes and defeats a man, it is anything but. She rises to power when she competes with her inhibitions, her shortcomings and strives to morph into a better and improved version of herself.

The summit will see women speakers from all over the country speaking on issues that matter and that need to be spoken of. The very first of its sort, boasting impressive palette of paramount and eminent female figures like Shyamolie Singh, Fatima Nafees, Teesta Setalvad, Vrinda Gover, Irena Akbar, Prof. Roop Rekha Verma and lastly Arundhati Roy.

This intriguing mix of unprecedented women leaders will grace the varsity from 26th till 28th of March. It will be an interaction with the empowered change makers of our society, getting a very close insight into their struggles, journey towards change and progress.

In this day and age of women, their stories would definitely strike a chord within all. This celebration of women power should not be missed for its unparalleled opportunity to be inspired, implored, to connect and engage with such exceptional leaders and open oneself to enlarge their worldview and percipience.

When we bring women together at events like these, women who are clearly advancing as leaders and women who have already achieved the desired shows that we are not alone. We get a chance to hear about the struggles of being a woman.

But to witness such a positive change where women are willing to communicate in order to help each other is definitely a lesson and motivation in itself. For the first in the history of AMU, Women’s college is here to paint a sky of limitless ambitions, requesting all to gather, get set and dream.

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The literary festival of Aligarh Muslim University (AMU) is unique in a way that it the first such festival of India being organized solely by the student community sans any corporate aid or sponsorship.

University Debating and Literary Club (UDLC) of AMU presents its 5th edition of AMU Literary Festival in March 2019.

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“A great man is a torch in the darkness, a beacon in superstition’s night, an inspiration and a prophecy. (Robert G. Ingersoll)

Sir Syed Ahmad Khan (1817-1898) is the founder of an educational institution, but this does not end here. He was, in real sense a catalyst for reconstruction of his community, an advocate of rationalism, and a pioneer of modern education.

Post 1857, his concern was not restricted only to subvert misconceptions related to the role of Muslims or build an educational institution. He genuinely attempted to prepare a road map which could help his coreligionists in coping with the challenges they were facing, and also serve as a vade-mecum in future. His notion of modernity held clear view of progressivism and not anti-religious idea.

Also, some historians note that Indian society at that time rigorously held traditionalism and the revolt was a sudden shift; for instance, British historian Percival Spear writes,

‘It is in fact an anachronism to describe the mutiny as the first essay towards modern independence. It was rather in its political aspect, the last effort of the old conservative Indians.’  

Sir Syed believed such approach would disturb onrushing of people to development and urged them to embrace modern scientific education. He was a social reformer, thinker, educationist and journalist. Eminent literary critic Shafey Kidwai calls him,

‘first renaissance Indian Muslim of the 19^th century and one of the prime movers of modern, secular and democratic India.’

Born in a prominent family, Sir Syed’s forefathers would earn much respect from the rulers and also common people. He had much more than the basic amenities of life, but he chose to spend his life in reforming the suppressed section of the society irrespective of their caste, class and religion.

There are occasions where Syed Ahmad strongly criticized discrimination on grounds of caste. For instances, while evaluating Sir Syed’s standpoint on Muslims belonging to lower classes, noted historian Mohammad Sajjad observes that he may not have opposed caste-ism directly but he did not prohibit anyone from entering the then MAO college and it should be noted that a number of those enrolled were ‘low born.’ Sajjad says,

‘When he (Sir Syed) started a school at Moradabad, he made a breakthrough by asking a relevant class of Hindus and Muslims to discontinue the practice of domiciliary education and take recourse to public schools. This was a big step for the age asking all to sit together in a school classroom.’

Moreover, adds Sajjad,

‘When he debated a report on Muslim education (1872), he strongly disagreed with those who talked of excluding the “low born” from the proposed college. He made an elaborate argument that the rule of law and notion of justice disapproved such social exclusion,’.

So, viewing his efforts through skeptical lenses is nonetheless an honest attempt to misunderstand him.

It was the period when Raja Ram Mohan Roy worked to incorporate human reason and modern western thought and Swami Dayanand used rational approach to interpret Vedas, Sir Syed strived to redeem the shares of his community in one hand, and strengthen multiculturalism and unity among the people of different religion.

Faizan Mustaf, renowned jurist and Vice Chancellor of NALSAR, Hyderabad, highlights the rationale of establishing MAO College where Sir Syed said,

‘I shall feel sorry if anybody thinks this college has been established so as to show discrimination between Hindus and Muslims. The main reason behind the establishment of this institution ….was the wretched dependence of Muslims……Their religious fanaticism did not let them avail the educational facilities provided by the government schools and colleges. It was therefore deemed necessary to make some special arrangement for their education.’

On another occasion, while focusing the aim of the college, Sir Syed said; and author of Aligarh’s First Generation David Lelyveld notes that,

‘is to form a class of persons, Mohammadan in religion, Indian in blood and colour, but English in tastes, in opinion and in intellect.’

In the Discovery of India, Jawahar Lal Nehru describes Sir Syed as,

‘an ardent reformer who wanted to reconcile modern scientific thought with religion by rationalistic interpretations and not by attacking the basic belief. He was anxious to push new education He was in no way communally separatist. Repeatedly he emphasized that religious differences should have no political as national significance.’

The purpose behind quoting all such perspectives is to show why AMU’s nationalism should not be questioned, that has undoubtedly become a political trend in last few years. Sometimes a portrait tries to malign its reputation, or its students become targets of extremist and totalitarian agenda; and now some of them are booked under sedition because of the region they belong to- all these attempts need to be observed insightfully and then only one can understand these are nothing but orchestrated attack on a institution that is a testimony to the secular and democratic character of India.

Furthermore, Sir Syed found journalism as the best tool to reawaken his community. Therefore, he started Aligarh Institute Gazette and Tehzeeb-ul-Akhlaq. This prominent journalist of his time introduced ‘progressive journalism’ and used his intellectual skills to educate and enlighten people.

Sir Syed’s journalism appears to have three fundamental objectives. First, to subvert misconceptions related to the participation of Muslims in the revolt (Loyal Mohammadans of India); second, to educate people about the importance of modern education and science; and third, to promote freedom of speech.

Throughout his writings, besides informative and enlightening pieces, one can find numerous examples where he was against colonial rulers and religious extremists. There is barely any doubt in the fact that he praised the officials but also criticized them very strongly when required. Thus, this founder of media ethics holds an in-depth message for those in the field today- dancing to the government’s tune.

When Sir Syed began working, social and educational reforms were the need of the hour, and even today if we look at the crisis Muslims are facing today, we require an approach similar to Sir Syed’s- and zeal as he exhibited. Today, in an era of aggressive nationalism, we need to deliver the true interpretation of his teachings.

Author is research fellow at the Centre of Women Studies, AMU. He has served the University Literary Club as the Secretary. 

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The 100 Thousand Poets for Change, Aligarh, in association with Moinuddin Ahmad Art Gallery, Aligarh Muslim University, organized a unique event on “Disability and Artistic Expression” on October 06, 2018.

It was a historic programme on the under-represented subject of Disability and Arts in India. Unlike the usual art exhibitions by the disabled artists in India which generally do not have the theme of disability as a focus, this event had paintings of non-disabled students on the theme of disability in an empowering manner, poetry recitations including self-composed and selected poems of disabled poets and talks on Disability Art Movement and Disability Poetry.

The program began with the talk by Dr. Boopathi P, Assistant Professor, Department of English, AMU on the topic of Disability and Arts. Boopathi in his talk traced the construction of “Normal” and “Ability” and explained how Disability Art emerged in the mid of 1970s to counter such condescending constructions.

Further, by analyzing the emergence of Disability Art Movement in the West, he discussed how it contributed to the larger Disability Rights Movement to counter the Charity and Medical model of disability which views disability as a personal tragedy.

Boopathi concluded his talk by appealing that more such events should be organized to spread awareness about disability in various parts of India. He congratulated the organizers for having thought of a unique topic like this.

Dr. Jyothsna Phanija spoke extensively on understanding disability through poetry. She spoke of how a visually challenged person experiences nature and draws inspiration from it. She through her poems showed how she too can ‘paint’ a river but through her words.

She gave deeply personal accounts of her everyday experiences with disability. She read out poems that gave insights to how differently a physically challenged person encounters things. She congratulated the Aligarh Muslim University fraternity to have taken up the issue of disability in all its seriousness.

The event was presided over by the Chief Guest for the afternoon, Dr.(Mrs) Hameeda Tariq. The event was jointly organised by Prof. Badar Jahan (Coordinator, Moinuddin Ahmad Art Gallery), Ms. Alisha Ibkar (Area Representative, 100 Thousand Poets for Change) and Lubna Irfan (Area Representative, 100 Thousand Poets for Change) .

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The Vice Chancellor of Aligarh Muslim University Prof Tariq Mansoor expressed deep anguish and pain at the tragic loss of lives and human suffering that has entailed the unprecedented floods/landslides throughout the state of Kerala.

Vice Chancellor appeals to AMU fraternity to come together in helping the people affected by the rain/floods in Kerala.

He fervently appealed to AMU staff, alumni and students to come together to join hands and make a concerted effort to help the people of Kerala in such extreme predicament.

“AMU has always been at the forefront in offering its support during such national calamities, and will vigorously continue with this tradition in its effort to support the people of Kerala and restore normalcy in the state”, he said.

A separate appeal providing details of AMU relief fund shall be issued by the Finance Officer.

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On this day and date probably AMU is the only University in India which has the distinction of there being no University Canteen!

Probably since it’s inception no one felt need of having a respectable place to sit and have something to eat: if you see the M.A.O. College campus, there too you would find a museum, a library, an auditorium, certain other big halls and a mosque but no canteen.

During our time as students, there was a University Canteen but it was housed in a building constructed in 1928 which was meant to be an “art gallery”. A medallion fixed on the facade of this structure even nomenclatures it as Moinuddin Art Gallery.

A Nawab Sahib used to run it along with a servant. Being mostly deserted, it used to be the place for the few daring couples. One would go there and wait for the boy to come to take your orders. And then he would go to fetch the milk for the tea. Only those with ample time at hand would visit it!

Later on, it was given on contract and soon got converted into a bustling canteen selling vegetarian and non-vegetarian thalis, as well as biryāni. A cigarette shop too opened up nearby.

The University Canteen was housed in this structure till October 2013, when the structure was reconverted in to the Art Gallery. A new building for the Canteen was subsequently built but now that too has since closed and the structure is now being used for some other purpose! Even when it was functional it was almost out of the way for any casual visitor!

Almost every other University have a plethora of not only canteens but subsidised canteens to boot! Why can’t AMU provide this facility is unfathomable!

Why can’t we develop the small chai dhaba behind the Library into a full fledged canteen? There are some fruit juice sellers and a chāt seller already having their thhela there.

Once upon a time AMU campus did boast of a number of eateries, each famed for something or the other. Instead of developing, they have either degenerated or disappeared.

Just behind the erstwhile Ziauddin Hostel in MM Hall there used to be a Āshiq Ali Canteen. I remember that this joint was alway overcrowded and was a favourite spot for those living not only in MM Hall but also RM Hall. His hot samosas with sauce, omelettes and tea were hot selling stuffs. Namakparas were also a favourite.

I remember going there on my tricycle with 50 paisas to have samosas and kāla jām in late 1960’s! Probably it was the first eatery which I visited in my life! Ashiq Ali Uncle would take the 50 paisa from me and give me the samosa with a liberal sprinkling of tomato ketchup, followed by a hot juicy kāla jām! The day when I had more more money, I would also treat myself with a Coca Cola or, sometimes, a Fanta!

I subsequently kept on visiting the place till I was doing my BA (Hons). However in my graduation and PG days, the more frequented spot was Hafeez ka Dhaba which was a respectable canteen near the Faculty of Arts. This place was frequented by both teachers and students.

I remember frequently bumping into Iqtidar Alam Sahib, Irfan Habib Sahib and M Athar Ali Sahib here. Dr Rizvi “Gama” of Economics was a daily fixture there. Even girls and lady teachers too would visit this place. Bread pakodas were the usp of this place! It would open at 8:00 am and close down around 8:30 pm. It would also sometimes be open during late nights. Many a relationships were made and unmade there!

More famous were the iconic Cafe de Phoos and Cafe de Laila. Much has been written on them so I won’t talk much about them. Suffice to say that these two “canteens” made the fried dālmoth and barfi into status symbols of Aligarh!

And then of course there were innumerable road side tea shops in the Shamshad Market, as there are now: but then there is one primary difference between then and now! Then the chai was always served brewed in a white porcelain teapot and matching cups and saucers! Nearby were the shops of bun-kababs and omelette buns. And toast and butter were always served with steel butter spoons! Most of these places in Shamshad, Purani Chungi and Mandi had a gramophone blaring old classic Bombay songs.

At Purani Chungi there was this eatery called Jai Jawān, run by an ex-subedar of Indian Army! The bread pakodas sold there were unique and I still wish to taste them once more in life, but alas!

Aligarh had a tahzeeb which slowly disappeared with this canteen culture!

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