History and the Making of a Modern Hindu Self

Devare, Aparna

doi:10.4324/9780203085288

Cited by 8 publications

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“…This produced a discourse of Hindu supremacy, of which Hindutva (Hindu nationalism) is one manifestation. From its beginnings, Hindutva ideology conceptualized “Hindu” as a racial category (Devare, 2011). 8…”

Section: Theorizing Feminist Critical Hindu Studiesmentioning

confidence: 99%

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Feminist Critical Hindu Studies in formation

2021

Religion Compass

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This article outlines the philosophy, methodology, and aims of Feminist Critical Hindu Studies (FCHS). We propose a series of strategies and commitments for change and action in the fields of South Asian Religions, Hindu Studies, and South Asian Studies. We draw on the work of scholars in Queer, Critical Race, and Feminist theories. We argue for a queering methodology that disorients us from and seeks to make visible the structures of knowledge and power on which Hinduism and Hindu Studies rest, including the intersecting processes of racialization, the regulation of sexuality and gender, and the violence of caste. We use the concept of Hindu formations to complicate the notions of “Hinduism” and “Hindus” as categories that not only arise in conjunction with forms of white supremacy and caste supremacy, but are imbricated with them. This approach allows us to explore how these categories have been used by various groups throughout history to empower and subjugate people. Driven by the theoretical frameworks of disorientation, intersectionality, and assemblage, FCHS reorients us in our relationship to Hindu Studies, as well as the spaces, practices, and people that inhabit academic institutions, newly attentive to who and what is missing. The work of FCHS is both academic and activist in nature: we call for ethical commitments to build meaningful relations of solidarity and allyship. Working against systemic oppression requires a willingness to interrogate our own positionalities and challenge our complicities.

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Section: Theorizing Feminist Critical Hindu Studiesmentioning

confidence: 99%

“…7 7 For background on Hindu nationalism, see Aparna Devare (2011) and the three articles by Deepa Reddy in Religion Compass (2011a, 2011b, 2011c). …”

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Feminist Critical Hindu Studies in formation

2021

Religion Compass

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“…Definition and Mobilisation of Hindu Nationhood 480 sence of historical records in 19 th century India, James Mill characterised Hindus as "… a crude and credulous people … who cannot estimate the use of record of past events" (Mill, 1858, p. 115). For the British, such a "lack of history" constituted an "epistemological failure" -a sign of ignorance and barbarity among its subjects (Devare, 2011). It was against this background that the version of history invoked by the Hindu nationalist movement served to challenge British perspectives by making temporal comparisons in which a glorified past was compared favourably to the dominance of Britain in the present (Liu & Khan, 2014).…”

Section: Imagining Nationhood: the Mobilisation Of Identity Through Hmentioning

confidence: 99%

“…For Savarkar (1928), it meant removing an obstacle for the construction of a singular Hindu identity. Savarkar (1928) thus held an instrumental rather than a principled stand regarding the annihilation of caste (see Ambedkar, 2002;Devare, 2011). Golwalkar, on the other hand, did not elaborate much on caste, but refers to it in defending against the perceived defects of Hindu society.…”

Section: Sub-theme 6: Jati: Bonds Of Common Bloodmentioning

confidence: 99%

“…Devare (2011) notes that Savarkar was not referring to caste identity among Hindus in using the term Jati, but instead used Jati to denote identity in terms of racial characteristics. It might be relevant to mention that colonial scholars initially equated caste with race as they observed distinctions between castes on the basis of occupation, cultural beliefs, symbols, settlements and jurisdiction, and endogamy, which at the time were associated with race distinctions in other parts of the world.…”

Section: Sub-theme 6: Jati: Bonds Of Common Bloodmentioning

confidence: 99%

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Lessons from the past for the future: The definition and mobilisation of Hindu nationhood by the Hindu nationalist movement of India

Khan

Svensson

Jogdand

et al. 2017

J. Soc. Polit. Psych.

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Guided by a self-categorisation and social-identity framework of identity entrepreneurship (Reicher & Hopkins, 2001), and social representations theory of history (Liu & Hilton, 2005), this paper examines how the Hindu nationalist movement of India defines Hindu nationhood by embedding it in an essentialising historical narrative. The heart of the paper consists of a thematic analysis (Braun & Clarke, 2006) of the ideological manifestos of the Hindu nationalist movement in India, "Hindutva: Who is a Hindu?" (1928) and "We, or Our Nationhood Defined" (1939), written by two of its founding leaders -Vinayak Damodar Savarkar and Madhav Sadashiv Golwalkar, respectively. The texts constitute authoritative attempts to define Hindu nationhood that continue to guide the Hindu nationalist movement today. The derived themes and sub-themes indicate that the definition of Hindu nationhood largely was embedded in a narrative about its historical origins and trajectory, but also its future. More specifically, a 'golden age' was invoked to define the origins of Hindu nationhood, whereas a dark age in its historical trajectory was invoked to identify peoples considered to be enemies of Hindu nationhood, and thereby to legitimise their exclusion. Through its selective account of past events and its efforts to utilise this as a cohesive mobilising factor, the emergence and rise of the Hindu nationalist movement elucidate lessons that further our understanding of the rise of right-wing movements around the world today.Keywords: India, Hindu nationalism, Indian independence, Hindu-Muslim relations, entrepreneurs of identity, social identity theory, self-categorisation theory, social representations theory Journal of Social and Political Psychology, 2017, Vol. 5(2), 477-511, doi:10.5964/jspp.v5i2.736 Received: 2016-11-01. Accepted: 2017-09-08. Published (VoR): 2017 Handling Editor: Johanna Ray Vollhardt, Department of Psychology, Clark University, Worcester, MA, USA *Corresponding author at: School of Psychology, Keele University, Keele, Staffordshire, ST5 5BG, United Kingdom. E-mail: s.s.khan@keele.ac.uk This is an open access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.Modernist theories of nationalism (e.g., Anderson, 1983;Gellner, 1983;Hobsbawm, 1990) posit that nationhood is a socially constructed phenomenon inextricably associated with the formation of nation states and pursuit of economic and political ends. According to Anderson, nations are imagined in that the citizens of even the smallest of countries never will meet, know, or even hear of all their fellow citizens. Yet they will be bound and act together on the basis of commonly shared understandings of what it means to belong to a nation. As such, they function as discursive frames that are drawn upon 'to make sense of the world' (see Nesbitt-Larking & Kin...

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Hinduism and Civilizational Populism

Yılmaz¹,

Morieson²

2023

Palgrave Studies in Populisms

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History and the Making of a Modern Hindu Self

Cited by 8 publications

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Feminist Critical Hindu Studies in formation

Feminist Critical Hindu Studies in formation

Lessons from the past for the future: The definition and mobilisation of Hindu nationhood by the Hindu nationalist movement of India

Hinduism and Civilizational Populism

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