Study conducted in Bijnaur, Uttar Pradesh, India.

Hindu nationalism is transforming India, as an increasingly dominant ideology and political force. But it is also a global phenomenon, with sections of India's vast diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic--diasporic Hindutva ('Hindu-ness') has grown over many decades. This book explores how and why the movement became popular among India's diaspora from the second half of the twentieth century. It shows that Hindutva ideology, and its plethora of organisations, have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities. With a focus on Britain, Edward T.G. Anderson argues that transnational Hindutva cannot simply be viewed as an export: this phenomenon has evolved and been shaped into an important aspect of diasporic identity, a way for people to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics and relations between various minoritised communities. To fully understand the Hindutva movement in India and identity politics in Britain, we must look at where the two come together.

"India's future will be determined not only by economic development, but also by a dynamic traditional culture that continues to develop along its own lines -- sometimes in concert, and sometimes in conflict with material enrichment. India develops not, as one writer has suggested, "in spite of the gods." Rather, the seed for the creation and the fuel for the sustenance of IndiaÂ's economic boom lay in its traditions, and, I will argue, the animating spirit of its future lies there as well. I have neither the expertise nor the access to operate as a political correspondent, nor the desire to posture as a political pundit. During eighteen years of research, however, I have seen what I perceived as a pervasive misrepresentation of recent developments in Indian politics. More specifically, a number of recent books consistently paint the Hindu right wing in India as essentially fascist or theocratic. My observations show that these claims are untenable and misrepresent a positive development in the history of Indian democracy. To think clearly about the changes in today's India we require a new model: the bi-directional banyan tree, a symbol borrowed, ironically, from ancient Sanskrit verses. Pindar claimed, "Custom is King of all," and this serves as a succinct expression of the central thesis of this book."--Publisher's website.

When violence occurs in democracies it is often characterized as an aberration. The state that saw human rights violations and failure of law and order in Gujarat in 2002 emerged, even if by its own admission, as a model for good governance. Communal Violence, Forced Migration and the State, through an account of displaced Muslims, challenges this notion. Through the unlikely yet probing lens of displacement, it offers fresh insight into communal violence and is an important resource for the emerging domain of forced migration and the changing nature of the state in a globalized world.

India's endemic gender-based violence has received increased international scrutiny and provoked waves of domestic protest and activism. In recent years, related studies on India and South Asia have proliferated but their analyses often fail to identify why violence flourishes. Unwilling to simply accept patriarchy as the answer, Tamsin Bradley presents new research examining how different groups in India conceptualise violence against women, revealing beliefs around religion, caste and gender that render aggression socially acceptable. She also analyses the role that neoliberalism, and its corollary consumerism, play in reducing women to commodity objects for barter or exchange. Unpacking varied conservative, liberal and neoliberal ideologies active in India today, Bradley argues that they can converge unexpectedly to normalise violence against women. Due to these complex and overlapping factors, rates of violence against women in India have actually increased despite decades of feminist campaigning. This book will be crucial to those studying Indian gender politics and violence, but also presents new data and methodologies which have practical implications for researchers and policymakers worldwide.

In two volumes, the SAGE Handbook of Social Anthropology provides the definitive overview of contemporary research in the discipline. It explains the what, where, and how of current and anticipated work in Social Anthropology. With 80 authors, contributing more than 60 chapters, this is the most comprehensive and up-to-date statement of research in Social Anthropology available and the essential point of departure for future projects. The Handbook is divided into four sections: -Part I: Interfaces examines Social Anthropology′s disciplinary connections, from Art and Literature to Politics and Economics, from Linguistics to Biomedicine, from History to Media Studies. -Part II: Places examines place, region, culture, and history, from regional, area studies to a globalized world -Part III: Methods examines issues of method; from archives to war zones, from development projects to art objects, and from ethics to comparison -Part IV: Futures anticipates anthropologies to come: in the Brain Sciences; in post-Development; in the Body and Health; and in new Technologies and Materialities Edited by the leading figures in social anthropology, the Handbook includes a substantive introduction by Richard Fardon, a think piece by Jean and John Comaroff, and a concluding last word on futures by Marilyn Strathern. The authors - each at the leading edge of the discipline - contribute in-depth chapters on both the foundational ideas and the latest research. Comprehensive and detailed, this magisterial Handbook overviews the last 25 years of the social anthropological imagination. It will speak to scholars in Social Anthropology and its many related disciplines.

What have English terms such as 'civil society', 'democracy', 'development' or 'nationalism' come to mean in an Indian context and how have their meanings and uses changed over time? Why are they the subjects of so much debate - in their everyday uses as well as amongst scholars? How did a concept such as 'Hinduism' come to be framed, and what does it mean now? What is 'caste'? Does it have quite the same meaning now as in the past? Why is the idea of 'faction' so significant in modern India? Why has the idea of 'empowerment' come to be used so extensively? These are the sorts of questions that are addressed in this book. Keywords for Modern India is modelled after the classic exploration of English culture and society through the study of keywords - words that are 'strong, important and persuasive' - by Raymond Williams. The book, like Williams' Keywords, is not a dictionary or an encyclopaedia. Williams said that his was 'an inquiry into a vocabulary', and Keywords for Modern India presents just such an inquiry into the vocabulary deployed in writing in and about India in the English language - which has long been and is becoming ever more a critically important language in India's culture and society. Exploring the changing uses and contested meanings of common but significant words is a powerful and illuminating way of understanding contemporary India, for scholars and for students, and for general readers.

This book provides a broad-ranging analysis of the growth and impact of "political Islam" in Bangladesh, and reactions to it. Grounded in empirical data, experts examine the changing character of Bangladeshi politics since 1971, with particular focus on the convergence of governance, Islamism and militancy. It is a timely, incisive and original examination of the rise of political Islam and Islamic militancy in Bangladesh.

This volume is the first to bring together analysis of contemporary female religious leadership in ideologically-diverse Muslim communities in the Middle East, Asia, Africa, Europe, and North America, with chapters discussing the emergence, consolidation, and impact of female Islamic authority.

Subalterns and Raj presents a unique introductory history of India with an account that begins before the period of British rule, and pursues the continuities within that history up to the present day. Its coverage ranges from Mughal India to post-independence Pakistan, Bangladesh and Sri Lanka, with a focus on the ‘ordinary’ people of India and South Asia. Subalterns and Raj examines overlooked issues in Indian social history and highlights controversies between historians. Taking an iconoclastic approach to the elites of South Asia since independence, it is critical of the colonial regime that went before them. This book is a stimulating and controversial read and, with a detailed guide to further reading and end-of-chapter bibliographies, it is an excellent guide for all students of the Indian subcontinent.