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Assessing Communal Conflicts and Hindu Fascism in India

Assessing Communal Conflicts and Hindu Fascism in India C SPECIAL FOCUS: MINORITY ISSUES IN SOUTH ASIA Werner Menski * I. Introduction: The Problem of Selective Branding Although Hindu fundamentalism, also referred to as Hindu nationalism or hindutva (`Hinduness'), remains a somewhat threatening and violent element, it is probably today no longer the most centrally relevant issue for discussion of minority protection issues and human rights in South Asia. Hindu fascism is today a bit dated as a label and is probably less relevant in 2010 for understanding minority confl icts in the South Asian region than many scholars and activists, including prominent anti-Brahminical polemicists, like to allege.1 I am saying this not to excuse Hindu nationalist fascism, which certainly continues to raise its ugly head in South Asia and in the South Asian diasporas worldwide, but it is not a rising movement, although the main nationalist body, the RSS (Rashtriya Svayamsevak Sangh) might like to think otherwise. Thus, it is necessary to put this particular issue immediately into the wider perspective of an ongoing global debate and a notable battle of several fascisms, fundamentalisms, and competing visions of globalisation.2 I am conscious of the risk that in efforts to engage in global debates about such hotly http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png European Yearbook of Minority Issues Online Brill

Assessing Communal Conflicts and Hindu Fascism in India

Menski, Werner
European Yearbook of Minority Issues Online , Volume 8 (1): 311 – Jan 1, 2009
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Publisher
Brill
Copyright
Copyright 2011 by Koninklijke Brill NV, Leiden, The Netherlands
ISSN
1570-7865
eISSN
2211-6117
DOI
10.1163/22116117-90000136
Publisher site
See Article on Publisher Site

Abstract

C SPECIAL FOCUS: MINORITY ISSUES IN SOUTH ASIA Werner Menski * I. Introduction: The Problem of Selective Branding Although Hindu fundamentalism, also referred to as Hindu nationalism or hindutva (`Hinduness'), remains a somewhat threatening and violent element, it is probably today no longer the most centrally relevant issue for discussion of minority protection issues and human rights in South Asia. Hindu fascism is today a bit dated as a label and is probably less relevant in 2010 for understanding minority confl icts in the South Asian region than many scholars and activists, including prominent anti-Brahminical polemicists, like to allege.1 I am saying this not to excuse Hindu nationalist fascism, which certainly continues to raise its ugly head in South Asia and in the South Asian diasporas worldwide, but it is not a rising movement, although the main nationalist body, the RSS (Rashtriya Svayamsevak Sangh) might like to think otherwise. Thus, it is necessary to put this particular issue immediately into the wider perspective of an ongoing global debate and a notable battle of several fascisms, fundamentalisms, and competing visions of globalisation.2 I am conscious of the risk that in efforts to engage in global debates about such hotly

Journal

European Yearbook of Minority Issues Online – Brill

Published: Jan 1, 2009

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