This article proposes a non conventional analysis of the most significant phenomenon that has marked Indian political life in the past decade. The electoral competition for the 2014 general election is played around two main elements, namely, the selection of convincing prime ministerial candidates and the definition of electoral coalitions. In this perspective, the Bharatiya Janata Party (BJP), the main party of the right-wing coalition (National Democratic Alliance, NDA), has taken a decisive step by selecting Narendra Modi as its front man for the electoral campaign, and thus the “natural” candidate for the post of prime minister in case of success. A highly controversial figure, Modi polarized the public debate for over a decade: he is either considered a fascist politician or he is praised for the high economic growth rates achieved by the state under his government. This article proposes to move beyond such a dichotomy to highlight Modi's complexity and success in promoting a political culture that merged religious traditionalism and neoliberal economic arguments. Whether his coalition will win the election or not, and whether he will become the next prime minister or not, is greatly significant to the future of India and to the possibility of the many contradictions and diversities that underpin the Indian democracy being conciliated.
Hindutva and Gujarati neoliberalism as prelude to all-India premiership?
Hindu Mobilization beyond the Bourgeois Public Sphere
This article develops the notion of interconnected publics as a means to understand better both the escalation of Hindu political activism in the 1990s in India and its subsequent waning in the new millennium. I argue that the prime visibility of Hindu fundamentalism in the 1990s was a result of the effective—yet tenuous—connection between various spaces for public communication. The emerging 'inter-public' effectively imbricated the private viewing of religious soap operas with public ritual and political debate to produce, for a short historical moment, the image of a vibrant, forceful, and dominant Hindu nation. The aim of this article is to contribute to Indian studies by discussing the essential, yet in the literature mostly neglected, connections between devotional practices, media Hinduism, and political mobilization. At the broader conceptual level, I argue for a theory of inter-publics that interrogates how multiple 'micropublics' link up to create tangible political effects.
Earthquakes, blitzkrieg, and ethical futures
2010 ). Furthermore, there was no public exploration of the movement’s designs on the Gujarati diaspora and no analysis of its extremely particular presentation of religion and history, which some scholars have likened directly to Hindu nationalism
State of the Art
languages, we must think about the genres in which these languages communicate concepts. Savarkar wrote not only one of the key texts of Hindu nationalism but also Marathi poetry. As Bakhle demonstrates, this poetry includes a version of anarchism that
” moments have unfolded with differential impact. 12 While Donald Trump embodies the rise of right-wing nationalism in the US, Narendra Modi’s brand of right-wing Hindu nationalism has been in power for several years longer. The long history of feminist
Emergent Dalitbahujan Anthropologists
Reddi Sekhara Yalamala
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Adivasi and Dalit political pathways in India
Nicolas Jaoul and Alpa Shah
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Subaltern politics in contemporary India
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Subaltern politics and insurgent citizenship in contemporary India
Alf Gunvald Nilsen
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The Politics/People Dichotomy in the Ethnography of Post-Yugoslav Nationalization
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