Hinduism And Hindu Nationalism Online

The way people encounter ideas of Hinduism online is often shaped by global discourses of religion, pervasive Orientalism and (post)colonial scholarship. This book addresses a gap in the scholarly debate around defining Hinduism by demonstrating the role of online discourses in generating and projecting images of Hindu religion and culture. This study surveys a wide range of propaganda, websites and social media in which definitions of Hinduism are debated. In particular, it focuses on the role of Hindu nationalism in the presentation and management of Hinduism in the electronic public sphere. Hindu nationalist parties and individuals are highly invested in discussions and presentations of Hinduism online, and actively shape discourses through a variety of strategies. Analysing Hindu nationalist propaganda, cyber activist movements and social media presence, as well as exploring methodological strategies that are useful to the field of religion and media in general, the book concludes by showing how these discourses function in the wider Hindu diaspora. Building on religion and media research by highlighting mechanical and hermeneutic issues of the Internet and how it affects how we encounter Hinduism online, this book will be of significant interest to scholars of religious studies, Hindu studies and digital media.

The Rashtriya Swayamsevak Sangh (RSS) is a Hindu nationalist volunteer organization. It is also the parent of India's ruling Bharatiya Janata Party. Prime Minister Modi was himself a career RSS office-holder, or pracharak. This book explores how the RSS and its affiliates have benefitted from India's economic development and concurrent social dislocation, with rapid modernization creating a sense of rootlessness, disrupting traditional hierarchies, and attracting many upwardly mobile groups to the organization. India seems more willing than ever to accept the RSS's narrative of Hindu nationalism--one that seeks to assimilate Hindus into a common identity representing true 'Indianness'. Yet the RSS has also come to resemble 'the Congress system', with a socially diverse membership containing a distinct left, right and center. The organization's most significant dilemma is how to reconcile the assault from its far right on cultural issues like cow protection with condemnations of globalization from the left flank. Andersen and Damle offer an essential account of the RSS's rapid rise in recent decades, tracing how it has evolved in response to economic liberalization and assessing its long-term impact on Indian politics and society.

From websites devoted to battling a 'Left-liberal' media ecosystem to the formidable internet army of Hindu Right volunteers, from online narratives of Hindu valour to Narendra Modi's impeccably-managed social media presence, new media is an integral part of present-day Hindu nationalism.The Virtual Hindu Rashtra examines the relationship of Hindu nationalism and new media across a range of internet spaces, including Twitter trends in support of the Bharatiya Janata Party's government policies, Facebook pages dedicated to the cultural project of establishing a Hindu state, and WhatsApp groups circulating jokes about Modi's critics. Situating online Hindu nationalism in a historical context, this book analyses the movement with respect to national and global political trends, such as the rise of authoritarian political personalities worldwide and the phenomenon of fake news. The book concludes with a reflection on the implications of the relationship of Hindu nationalism and new media for democracy in India.

Hindu nationalism came to world attention in 1998, when the Hindu nationalist Bharatiya Janata Party (BJP) won national elections in India. Although the BJP was defeated nationally in 2004, it continues to govern large Indian states, and the movement it represents remains a major force in the world's largest democracy. This book presents the thought of the founding fathers and key intellectual leaders of Hindu nationalism from the time of the British Raj, through the independence period, to the present. Spanning more than 130 years of Indian history and including the writings of both famous and unknown ideologues, this reader reveals how the "Hindutuva" movement approaches key issues of Indian politics. Covering such important topics as secularism, religious conversion, relations with Muslims, education, and Hindu identity in the growing diaspora, this reader will be indispensable for anyone wishing to understand contemporary Indian politics, society, culture, or history.

This text argues that Hindu nationalism is not only destructive of communal relations, but that it also prevents Hinduism from emerging as a world religion. It presents a vision of Hinduism as a tradition capable of pointing the way towards a future in which all the religions manifest complementary visions of a larger reality.

This book examines the phenomenon of "technocultural Hindu nationalism" or the use of the internet by global Indian communities for the promotion of Hindu nationalist ideologies. Since the introduction of Western science and technology under colonial rule in the eighteenth century, science and technology have been used as instruments of transforming Indian society. Scientific and technological expertise have been authorized as essential attributes of a modern Indian selfhood. And the possessors of technological skills have historically been vested with the authority to speak for the nation. The associations between technology and nationalism have condensed in ideas about self and other, they have been incorporated in imaginings of the state and the nation, and they have materialized as claims about identity, community, and society. In the present historical moment, this relationship manifests itself, in one form, as an online Hindu nationalism that combines cultural majoritarian claims with technological triumphalism. Technocultural Hindu nationalism yokes together the core proposition of Hindu nationalist doctrine-the idea that India is a Hindu nation and that religious minorities are outsiders to it-with arguments about the imminent rise of Hindu India as a technological superpower in the global capitalist economy of the twenty-first century. Additionally, while technocultural Hindu nationalism is obsessed with 'Western' technology, it also defines itself, in strategic respects, in opposition to Western civilization. On Hindu nationalist websites, this apparent paradox is resolved through the construction of a narrative where Hinduism is defined as the historical and philosophical foundation of global capitalist modernity itself and Hindus are presented as the natural heirs to that heritage. This book locates these and other characteristics of Hindu nationalist identity politics in cyberspace with reference to the relationship between technology and nationalism in India from the period of British colonial rule in the mid-eighteenth century to the present era of an economically and technologically interconnected world. This book argues that technocultural Hindu nationalism needs to be understood in terms of the general dynamic of technology and nationalism with its continuities and discontinuities: through the period of colonial rule till Indian independence in 1947; the period of Nehruvian nationalism with its emphasis on technological development in a socialist framework; and the current post-1991 context following the liberalization of the Indian economy, which accords pride of place to information technology and the internet. This book also proposes that the particularities of technocultural Hindu nationalism need, at the same time, to be assessed with reference to the modalities of online communication. Toward this end, the book takes shape as an interdisciplinary endeavor, combining qualitative and quantitative research methodologies, and drawing on historical scholarship about South Asia, social and cultural theory, and the sociology of new media, specifically, the field of internet studies. Technology and Nationalism in India is an important book for all in communication, Internet studies, South Asian studies, and postcolonial studies.

Approaches contemporary Hindutva as an example of a democratic authoritarianism or an authoritarian populism.