The representation of the Muslims as threatening to India's body politic is central to the Hindu nationalist project of organizing a political movement and normalizing anti-minority violence. Adopting a critical ethnographic approach, this book identifies the poetics and politics of fear and violence engendered within Hindu nationalism.

A riveting account of how a popularly elected leader has steered the world's largest democracy toward authoritarianism and intolerance Over the past two decades, thanks to Narendra Modi, Hindu nationalism has been coupled with a form of national-populism that has ensured its success at the polls, first in Gujarat and then in India at large. Modi managed to seduce a substantial number of citizens by promising them development and polarizing the electorate along ethno-religious lines. Both facets of this national-populism found expression in a highly personalized political style as Modi related directly to the voters through all kinds of channels of communication in order to saturate the public space. Drawing on original interviews conducted across India, Christophe Jaffrelot shows how Modi's government has moved India toward a new form of democracy, an ethnic democracy that equates the majoritarian community with the nation and relegates Muslims and Christians to second-class citizens who are harassed by vigilante groups. He discusses how the promotion of Hindu nationalism has resulted in attacks against secularists, intellectuals, universities, and NGOs. Jaffrelot explains how the political system of India has acquired authoritarian features for other reasons, too. Eager to govern not only in New Delhi, but also in the states, the government has centralized power at the expense of federalism and undermined institutions that were part of the checks and balances, including India's Supreme Court. Modi's India is a sobering account of how a once-vibrant democracy can go wrong when a government backed by popular consent suppresses dissent while growing increasingly intolerant of ethnic and religious minorities.

In the twenty-first century, there has been a seismic shift in Indian political, religious and social life. The country's guiding spirit was formerly a fusion of the anti-caste worldview of B.R. Ambedkar; the inclusive Hinduism of Mahatma Gandhi; and the agnostic secularism of Jawaharlal Nehru. Today, that fusion has given way to Hindutva. This now-dominant version of Hinduism blends the militant nationalism of V.D. Savarkar; the Brahmanical anti-minorityism of M.S. Golwalkar; and the global Islamophobia of India's ruling regime. It requires deep cultural analysis and historical understanding, as only the sharpest and most profoundly informed historian can provide. For two decades, Tanika Sarkar has forged a path through the alleys and byways of Hindutva. She has trawled through the writing and iconography of its organisations and institutions, including RSS schools and VHP temples. She has visited the offices and homes of Hindutva's votaries, interviewing men and women who believe fervently in their mission of Hinduising India. And she has contextualised this new ferment on the ground with her formidable archival knowledge of Hindutva's origins and development over 150 years, from Bankimchandra to the Babri mosque and beyond. This riveting book connects Hindu religious nationalism with the cultural politics of everyday India.

The representation of the Muslims as threatening to India's body politic is central to the Hindu nationalist project of organizing a political movement and normalizing anti-minority violence. Adopting a critical ethnographic approach, this book identifies the poetics and politics of fear and violence engendered within Hindu nationalism.

Born out of a meditation on the ideas of the nation state and nationalism, and what the new power structures and centres mean for the very idea of India, Hindutva or Hind Swaraj is a manifesto -- written in the form of aphorisms, using shifting tones and styles to make a deep, elegant and heartfelt point about the human cost of radicalization. This last work of Jnanpith award winner and pre-eminent writer U.R. Ananthamurthy is a creative response to the rise of Hindutva nationalism in India. Juxtaposing V.D. Savarkar's idea of Hindutva with M.K. Gandhi's concept of Hind Swaraj, the book examines the two directions that were open to India at the time of Independence.

This book offers an in-depth study of right-wing politics in India by analysing the shifting ideologies of Hindu nationalism and its evolution in the late nineteenth century through to the twenty-first century. The authors provide a thorough overview of the chronological evolution of Hindu nationalist organizational outfits to reveal how Hindu nationalist ideology has adapted in ways that have not always corresponded with the orthodox Hindu nationalist position. An examination of the overriding preference for Hindu nationalism demonstrates how it has flourished and continues to remain relevant in contemporary India despite being marginalized at the dawn of India's independence. The book demonstrates that Hindu nationalism is a context-driven ideological device which is sensitive to the ideas and priorities that gradually gain salience. It also explores Hindu nationalism as a vote-catching device, especially from the late twentieth century onwards. Providing a nuanced analysis of Hindu nationalism in India as a constantly evolving phenomenon, this book will be of interest to researchers on Asian political theory, nationalism, religious politics and South Asian and Indian politics.

The leading voices in science studies have argued that modern science reflects dominant social interests of Western society. Following this logic, postmodern scholars have urged postcolonial societies to develop their own "alternative sciences" as a step towards "mental decolonization". These ideas have found a warm welcome among Hindu nationalists who came to power in India in the early 1990s. In this passionate and highly original study, Indian-born author Meera Nanda reveals how these well-meaning but ultimately misguided ideas are enabling Hindu ideologues to propagate religious myths in the guise of science and secularism. At the heart of Hindu supremacist ideology, Nanda argues, lies a postmodernist assumption: that each society has its own norms of reasonableness, logic, rules of evidence, and conception of truth, and that there is no non-arbitrary, culture-independent way to choose among these alternatives. What is being celebrated as "difference" by postmodernists, however, has more often than not been the source of mental bondage and authoritarianism in non-Western cultures. The "Vedic sciences" currently endorsed in Indian schools, colleges, and the mass media promotes the same elements of orthodox Hinduism that have for centuries deprived the vast majority of Indian people of their full humanity. By denouncing science and secularization, the left was unwittingly contributing to what Nanda calls "reactionary modernism." In contrast, Nanda points to the Dalit, or untouchable, movement as a true example of an "alternative science" that has embraced reason and modern science to challenge traditional notions of hierarchy.