This book examines the rise of two contrasting variants of Hindu nationalism—the Bharatiya Janata Party’s (BJP) divisive cultural nationalism and the softer, less threatening variant of Hindutva espoused by the Aam Aadmi Party (AAP) and Trinamool Congress (TMC). Historically, the overlaps between Hinduism and Islam bolstered the narrative that the Muslims were culturally inferior to the Hindus and that Hinduism was India’s unifying tradition. As a result, for many Hindus, emphasizing the distinctiveness of a minority group, especially the Muslims, represents a threat to Hindu superiority and India’s cultural integrity. With the rise of the BJP, AAP, and TMC, we witness a tussle between two strains of Hindu nativism. The BJP attempts to attract the Hindu vote by heightening the differences between Hindus and Muslims and portraying itself as the restorer of national integrity. The AAP and TMC revive a much older form of cultural nativism by downplaying the separateness of the Muslims, indicating that India is already a Hindu nation and that there is no need to persecute religious minorities. Comparing the two variants of cultural nationalism provides valuable insights into how culture matters in Indian politics.

Hinduism is one of the world's oldest and greatest religious traditions. In captivating prose, Shashi Tharoor untangles its origins, its key philosophical concepts and texts. He explores everyday Hindu beliefs and practices, from worship to pilgrimage to caste, and touchingly reflects on his personal beliefs and relationship with the religion. Not one to shy from controversy, Tharoor is unsparing in his criticism of 'Hindutva', an extremist, nationalist Hinduism endorsed by India's current government. He argues urgently and persuasively that it is precisely because of Hinduism's rich diversity that India has survived and thrived as a plural, secular nation. If narrow fundamentalism wins out, Indian democracy itself is in peril.

Neo-Hindutva explores the recent proliferation and evolution of Hindu nationalism – the assertive majoritarian, right-wing ideology that is transforming contemporary India. This volume develops and expands on the idea of ‘neo-Hindutva’ –– Hindu nationalist ideology which is evolving and shifting in new, surprising, and significant ways, requiring a reassessment and reframing of prevailing understandings. The contributors identify and explain the ways in which Hindu nationalism increasingly permeates into new spaces: organisational, territorial, conceptual, rhetorical. The scope of the chapters reflect the diversity of contemporary Hindutva – both in India and beyond – which appears simultaneously brazen but concealed, nebulous and mainstreamed, militant yet normalised. They cover a wide range of topics and places in which one can locate new forms of Hindu nationalism: courts of law, the Northeast, the diaspora, Adivasi (tribal) communities, a powerful yoga guru, and the Internet. The volume also includes an in-depth interview with Christophe Jaffrelot and a postscript by Deepa Reddy. Helping readers to make sense of contemporary Hindutva, Neo-Hindutva is ideal for scholars of India, Hinduism, Nationalism, and Asian Studies more generally. This book was originally published as a special issue of Contemporary South Asia.

This book examines the rise of two contrasting variants of Hindu nationalism-the Bharatiya Janata Party's (BJP) divisive cultural nationalism and the softer, less threatening variant of Hindutva espoused by the Aam Aadmi Party (AAP) and Trinamool Congress (TMC). Historically, the overlaps between Hinduism and Islam bolstered the narrative that the Muslims were culturally inferior to the Hindus and that Hinduism was India's unifying tradition. As a result, for many Hindus, emphasizing the distinctiveness of a minority group, especially the Muslims, represents a threat to Hindu superiority and India's cultural integrity. With the rise of the BJP, AAP, and TMC, we witness a tussle between two strains of Hindu nativism. The BJP attempts to attract the Hindu vote by heightening the differences between Hindus and Muslims and portraying itself as the restorer of national integrity. The AAP and TMC revive a much older form of cultural nativism by downplaying the separateness of the Muslims, indicating that India is already a Hindu nation and that there is no need to persecute religious minorities. Comparing the two variants of cultural nationalism provides valuable insights into how culture matters in Indian politics. Amod Damle is an associate professor of design in the College of Innovation and Design at Boise State University, USA. Damle examines intercultural conflicts from systems and design thinking perspectives. He has published his research in leading peer-reviewed journals such as Human Factors and Design Studies. Nilu Damle is a writer and a journalist. Author of 24 books, Damle has conducted fieldwork in Palestine, Afghanistan, Europe, Africa, and South Asia. He has written extensively about politics and culture for over fifty years. .

For many years, the Rashtriya Swayamsevak Sangh has been working towards social reconstruction in India, which is then used by the Bharatiya Janata Party for political benefit. Contrary to popular understanding, the RSS has transformed to become more technologically savvy and socially inclusive, making the message of Hindu nationalism appealing to a large section of Indians. It has been actively mobilizing Dalits, tribals and other marginalized communities to assimilate them into the Hindutva metanarrative. Instead of wiping out caste from electoral politics, the RSS plays up the identity of disadvantaged groups, which translates into votes for the BJP. Drawing on extensive field research in the heartland of Uttar Pradesh, this path-breaking book shows how through well-planned strategies of appropriation and social work, Hindutva forces are radically reshaping Indian democracy.

This book puts together the most important contemporary writings in the debate on secularism. It deals with conceptual, normative and explanatory issues in secularism and addresses urgent questions, including the relevance of secularism to non-Western societies and the question of minority rights.

The volume is an erudite work on Nobel Laureate Prof. Amartya Sen's perception of Hinduism and the Hindus as evident in his books The Argumentative Indian and Identity and Violence. It examines Sen's stinging views on Hindutva and Hindu culture. The author argues that the works engage in Hindu-baiting and scrutinizes certain discrepancies that have crept in as a result of accepting theories, such as Sri Rama was a myth and Ramayana is a parable, uncritically. The book also comments on Prof. Sen's allegations that Hindu political activists nowadays pay little heed to the 'tolerant' Hindu tradition and are bent upon rewriting history to suit their own ideologies. This painstaking analysis will prove extremely interesting to a wide variety of readers: the scholars of Indology and religion, historians and to the general readers as well.

The Bharatiya Janata Party (BJP) is perceived as a communal party that aims to eliminate the secular character of the Indian state in which Indian-Muslims coexist. The Hindus and Indian-Muslims are often projected as absolute identities. The present study argues that a number of identities-communitarian, caste, and regional-exist in India and compete to preserve their respective traditions. The BJP as the proponent of Hindutva and the Muslims as the advocates of Islam-Urdu are struggling to protect their respective values system and traditions. Both identities have deep historical roots that were formed during the British Raj. The author has studied the BJP-Muslim interaction in three distinct phases: the Raj era; the post-Independence Congress-dominated era; and the post-Congress-dominated BJP era. The book will be useful for academicians, politicians, and students of International Relations and Indian politics. It will be an indispensible read for those who design courses on Indian politics and South Asia.

In Hindutva as Political Monotheism, Anustup Basu offers a genealogical study of Hindutva—Hindu right-wing nationalism—to illustrate the significance of Western anthropology and political theory to the idea of India as a Hindu nation. Connecting Nazi jurist Carl Schmitt's notion of political theology to traditional theorems of Hindu sovereignty and nationhood, Basu demonstrates how Western and Indian theorists subsumed a vast array of polytheistic, pantheistic, and henotheistic cults featuring millions of gods into a singular edifice of faith. Basu exposes the purported “Hindu Nation” as itself an orientalist vision by analyzing three crucial moments: European anthropologists’ and Indian intellectuals’ invention of a unified Hinduism during the long nineteenth century; Indian ideologues’ adoption of ethnoreligious nationalism in pursuit of a single Hindu way of life in the twentieth century; and the transformations of this project in the era of finance capital, Bollywood, and new media. Arguing that Hindutva aligns with Enlightenment notions of nationalism, Basu foregrounds its significance not just to Narendra Modi's right-wing, anti-Muslim government but also to mainstream Indian nationalism and its credo of secularism and tolerance.