Hindutva And Violence V D Savarkar And The Essentials Of History

Hindutva and Violence explores the place of history in the political thought of Vinayak Damodar Savarkar (1883–1966), the most controversial Indian political thinker of the twentieth century and a key architect of Hindu nationalism. Examining his central claim that "Hindutva is not a word but a history," the book argues that, for Savarkar, this history was not a total history, a complete history, or a narrative history. Rather, its purpose was to trace key historical events to a powerful source—the font of motivation for "chief actors" of the past who had turned to violence in a permanent war for Hindutva as the founding principle of a Hindu nation. At the center of Savarkar's writings are historical characters who not only participated in ethical warfare against invaders, imperialists, and conquerors in India, but also became Hindus in acts of violence. He argues that the discipline of history provides the only method for interpreting Hindutva. The book also shows how Savarkar developed his conceptualization of history as a way into the meaning of Hindutva. Savarkar wrote extensively, from analyses of the nineteenth century to studies of antiquity, to draw up his histories of Hindus. He also turned to a wide range of works, from the epic tradition to contemporary social theory and world history, as his way of explicating "Hindutva" and "history." By examining Savarkar's key writings on history, historical methodology, and historiography, Vinayak Chaturvedi provides an interpretation of the philosophical underpinnings of Hindutva. Savarkar's interpretation of Hindutva, he demonstrates, requires above all grappling with his idea of history.

n 1923, Veer Savarkar wrote his seminal book 'Essentials of Hindutva' in Ratnagiri Jail where he was kept for nearly two years after being brought to the Indian mainland from the Andamans. It must be remembered that conditions in Ratnagiri Jail were so bad that Savarkar records that he considered committing suicide there.

Roughly 200 million today, Indian Muslims are greater than the population of Britain and France or Germany put together. According to the Indian Constitution, Indian Muslims are treated as political equals, which is what India’s secular polity promised after its independence, encouraging more than 35 million Indian Muslims at the time of Partition to choose India as their motherland over Pakistan. However, the supposed relationship of equality between Hindus and Muslims as scripted in the constitution is being increasingly replaced by the domineering tendencies of a Hindu majority in India today. The author describes the current state and position of Indian Muslims (the seeds for which were sown when the BJP came to power in 2014) as the thirdpolitical moment; the second he believes was in 1947 when the community was given equal status in the Indian Constitution; and the first, was in 1857 when Indian Muslims learnt to live under the British colonial state. As he states, there is no denying that political circumstances for Indian Muslims were not completely ideal or full of democratic energy prior to the rise of the Hindu Right since the late 1980s. With numerous layers defined by language, ethnicity, region, etc., Muslims have the most heterogeneous identity, representing India’s quintessential diversity. And yet, Muslims are perceived as the most enduring well-grounded threat to the majoritarian project of the Hindu Rashtra. Indian Muslims are perceived or presented as perpetrators of violence and violators of law, even if they are at the receiving end. They are viewed as an internal enemy, who need to be dealt with for political, social, historical, and ideological reasons. Going forward, the community must formulate the language of democratic rights of Indian Muslims as equal citizens and define the ethics of human dignity in their struggle to reassert their place in India’s political power structures at all levels: from panchayat to Parliament. While the economic future or cultural rights of Indian Muslims have been debated since 1947, it is the political future that demands attention because only as an equal and participatory community in the politics of the nation, can economic and cultural futures be addressed. This book explores the political future of Indian Muslims in this context. From Shaheen Bagh to Hindu-Muslim riots, from the unique position of Muslim women in India to the Sachar Report and the Muslim backwardness debate, Mujibur Rehman analyses, confronts and discusses the urgent concerns of Indian Muslims in a manner that is nuanced and globally relevant.

Vinayak Damodar Savarkar, commonly known as Swatantryaveer Savarkar or just Veer Savarkar was a fearless freedom fighter, social reformer, writer, dramatist, poet, historian, political leader and philosopher. He remains largely unknown to the masses because of the vicious propaganda against him and misunderstanding around him that has been created over several decades. This website attempts to bring the life, thought, actions and relevance of Savarkar before a global audience.

Astrologers play an important role in Indian society, but there are very few studies on their social identity and professional practices. Based on extensive fieldwork carried out in the city of Banaras, Words of Destiny shows how the Brahmanical scholarly tradition of astral sciences (jyotiḥśāstra) described in Sanskrit literature and taught at universities has been adapted and reformulated to meet the needs and questions of educated middle and upper classes in urban India: How to get a career promotion? How to choose the most suitable field of study for children? When is the best moment to move into a new house? The study of astrology challenges ready-made assumptions about the boundaries between "science" and "superstition," "rationality" and "magic." Rather than judging the validity of astrology as a knowledge system, Caterina Guenzi explores astrological counseling as a social practice and how it "works from within" for both astrologers and their clients. She examines the points of view of those who use astrology either as a way of earning their living or as a means through which to solve problems and make decisions, concluding that, because astrology combines mathematical calculations and astronomical observations with ritual practices, it provides educated urban families with an idiom through which modern science and devotional Hinduism can be subsumed.

The texts in this volume offer critical assessments of a number of leading figures in contemporary intellectual life, who are in different ways thinkers at the intersection of history and politics. They include Roberto Unger, advocate of plasticity; the historians of antiquity and of revolution, Geoffrey de Ste. Croix and Isaac Deutscher; the philosophers of liberalism, Norberto Bobbio and Isaiah Berlin; the sociologists of power, Michael Mann and W.G. Runciman; the exponents of national identity, Andreas Hillgruber and Fernand Braudel; the ironists of science, Max Weber and Ernest Gellner; Carlo Ginzburg, explorer of cultural continuity, and Marshall Berman, herald of modernity. A concluding chapter looks at the idea of the end of history, recently advanced by Francis Fukuyama, in its successive versions from the nineteenth century to the present, and considers the situation of socialism today in the light of it.