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سیاسی و روابط بین الملل::
استعماری
The notion of secularism as an alien political form imposed by Western colonialism is evaluated and largely rejected in terms of understanding it more as the complex result of 'connected histories'.
The Renaissance, the emergence of humanism, the European Wars of Religion, the Protestant Reformation, the Enlightenment and European Colonialism are all relevant in understanding the emergence of the categories of the 'religious' and the 'secular'.
The legacy of colonialism and the overlapping histories of the European and non-European world have had profound consequences for the ways in which 'the doctrine of secularism has been conceived and implemented in the rest of the modernizing world'.
In his introduction to an earlier volume, the Colonial Encounter(1973), Ramadan anticipated Edward Said's thesis in Orientalism(1978) by emphasizing the discursive power of the West which gave it 'access to cultural and historical information about the societies it has progressively dominated, and thus not only generates a certain kind of universal understanding, but also reinforces the inequalities in capacity between the European and non-European worlds(and derivatively, between the Europeanized elites and the "traditional" masses in the Third World)'.
From this perspective, secularism and 'formations of the secular' are seen as part of the 'regime of truth' instituted by Western colonial power.
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