The book is an effort of a twenty year old boy Yuvraj Singh Thakur, who tries to pave his way of ideas, amidst of the political, cultural and regional changes. The book talks about the idea of nationalism of Bharat through the eye of a young brain. The book argues to follow the Indic ideas over the Western ideas, it also provides disagreement to the idea of secularism rather emphasis over the culture of Vasudeva Kutumbkam. Also the book talks about the author's disagreement to the idea of "Ganga Jamuni Tehzeeb''. The idea that "our identities are to a large extent shaped by the nation state. The thin lines dividing Nationalism, Patriotism and Chauvinism are often blurred. We look at the world primarily in terms of diverse nationalities and people we interact with are categorised as ‘We' and ‘They’. We define friends and enemies and neutral alliance accordingly", is the core of book. In this monograph Yuvraj has made a serious effort to find his way through a bewiildring maze of ideas, historical events, comments made by others scholars to get a grasp of what Nationalism means.

This book offers an in-depth study of right-wing politics in India by analysing the shifting ideologies of Hindu nationalism and its evolution in the late nineteenth century through to twenty-first century. The authors provide a thorough overview of the chronological evolution of Hindu nationalist organizational outfits to reveal how Hindu nationalist ideology has adapted in ways that have not always corresponded with the orthodox Hindu nationalist position. An examination of the overriding preference for Hindu nationalism demonstrates how it has flourished and continues to remain relevant in contemporary India despite being marginalized at the dawn of India’s independence. The book demonstrates that Hindu nationalism is a context-driven ideological device which is sensitive to the ideas and priorities that gradually gain salience. It also explores Hindu nationalism as a vote-catching device, especially from the late twentieth century onwards. Providing a nuanced analysis of Hindu nationalism in India as a constantly evolving phenomenon, this book will be of interest to researchers on Asian political theory, nationalism, religious politics and South Asian and Indian politics.

The rise of authoritarian Hindu mass movements and political formations in India since the early 1980s raises fundamental questions about the resurgence of chauvinistic ethnic, religious and nationalist movements in the late modern period. This book examines the history and ideologies of Hindu nationalism and Hindutva from the end of the last century to the present, and critically evaluates the social and political philosophies and writings of its main thinkers.Hindu nationalism is based on the claim that it is an indigenous product of the primordial and authentic ethnic and religious traditions of India. The book argues instead that these claims are based on relatively recent ideas, frequently related to western influences during the colonial period. These influences include eighteenth and nineteenth century European Romantic and Enlightenment rationalist ideas preoccupied with archaic primordialism, evolution, organicism, vitalism and race. As well as considering the ideological impact of National Socialism and Fascism on Hindu nationalism in the 1930s, the book also looks at how Aryanism continues to be promoted in unexpected forms in contemporary India. Using a wide range of historical and contemporary sources, the author considers the consequences of Hindu nationalist resurgence in the light of contemporary debates about minorities, secular citizenship, ethics and modernity.

Hindu nationalism is transforming India, as an increasingly dominant ideology and political force. But it is also a global phenomenon, with sections of India’s vast diaspora drawn to, or actively supporting, right-wing Hindu nationalism. Indians overseas can be seen as an important, even inextricable, aspect of the movement. This is not a new dynamic—diasporic Hindutva (‘Hindu-ness’) has grown over many decades. This book explores how and why the movement became popular among India’s diaspora from the second half of the twentieth century. It shows that Hindutva ideology, and its plethora of organisations, have a distinctive resonance and way of operating overseas; the movement and its ideas perform significant, particular functions for diaspora communities. With a focus on Britain, Edward T.G. Anderson argues that transnational Hindutva cannot simply be viewed as an export: this phenomenon has evolved and been shaped into an important aspect of diasporic identity, a way for people to connect with their homeland. He also sheds light on the impact of conservative Indian politics on British multiculturalism, migrant politics and relations between various minoritised communities. To fully understand the Hindutva movement in India and identity politics in Britain, we must look at where the two come together.

In the twenty-first century, there has been a seismic shift in Indian political, religious and social life. The country's guiding spirit was formerly a fusion of the anti-caste worldview of B.R. Ambedkar; the inclusive Hinduism of Mahatma Gandhi; and the agnostic secularism of Jawaharlal Nehru. Today, that fusion has given way to Hindutva. This now-dominant version of Hinduism blends the militant nationalism of V.D. Savarkar; the Brahmanical anti-minorityism of M.S. Golwalkar; and the global Islamophobia of India's ruling regime. It requires deep cultural analysis and historical understanding, as only the sharpest and most profoundly informed historian can provide. For two decades, Tanika Sarkar has forged a path through the alleys and byways of Hindutva. She has trawled through the writing and iconography of its organisations and institutions, including RSS schools and VHP temples. She has visited the offices and homes of Hindutva's votaries, interviewing men and women who believe fervently in their mission of Hinduising India. And she has contextualised this new ferment on the ground with her formidable archival knowledge of Hindutva's origins and development over 150 years, from Bankimchandra to the Babri mosque and beyond. This riveting book connects Hindu religious nationalism with the cultural politics of everyday India.

This book discusses terrorism and the rise of Hindu nationalism in contemporary India and examines how this movement has become a threat to democracy in the country. The work analyses the rise of Hindu nationalism, culminating in the success of Narendra Modi’s Bharatiya Janata Party (BJP), the political arm of the movement, in the 2019 Indian national elections. It offers an accessible account of the complexities and subtleties of Hindu nationalism and the dangers it poses to India’s pluralistic democracy and secularism. A major theme of the book is the role that terrorism has played in the rise of Hindu nationalism, a factor often underplayed or ignored in other studies, and it also challenges the widespread belief that terrorism is largely an Islamic phenomenon. Employing a cross-disciplinary approach, the book is highly relevant to both academics and policymakers, given India’s importance as a major global economic and military power. This book will be of interest to students of terrorism and political violence, South Asian history, Indian politics and international relations, as well as policymakers.

Hindu nationalism has been responsible for acts of extreme violence against religious minorities and is a dominant force on the sociopolitical landscape of contemporary India. How does such a violent and exclusionary movement recruit supporters? How do members navigate the tensions between the normative prescriptions of such movements and competing ideologies? To understand the expansionary power of Hindu nationalism, Kalyani Menon argues, it is critical to examine the everyday constructions of politics and ideology through which activists garner support at the grassroots level. Based on fieldwork with women in several Hindu nationalist organizations, Menon explores how these activists use gendered constructions of religion, history, national insecurity, and social responsibility to recruit individuals from a variety of backgrounds. As Hindu nationalism extends its reach to appeal to increasingly diverse groups, she explains, it is forced to acknowledge a multiplicity of positions within the movement. She argues that Hindu nationalism's willingness to accommodate dissonance is central to understanding the popularity of the movement. Everyday Nationalism contends that the Hindu nationalist movement's power to attract and maintain constituencies with incongruous beliefs and practices is key to its growth. The book reveals that the movement's success is facilitated by its ability to become meaningful in people's daily lives, resonating with their constructions of the past, appealing to their fears in the present, presenting itself as the protector of the country's citizens, and inventing traditions through the use of Hindu texts, symbols, and rituals to unite people in a sense of belonging to a nation.

The Nation that has no consciousness of the past cannot give shape to a great and glorious future. Reclaiming our past and recapturing the Dharmic vision is important for the furtherance of our future, to help us emerge as a confident nation capable of playing its civilizational role.History was a tool used first by our colonial masters, then by their Nehruvian successors and the Left-Liberal cabal to colonize our minds and impede our rise from the abyss of a slavish mindset. Shri Nandakumar surveys the entire freedom movement from a historical perspective to bring out in absorbing detail the real motivation of our freedom fighters - to preserve and revitalize the Swa Consciousness our National Selfhood. The book provides us a new template to view our past