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Through analysis of an impressive array of 'low' and 'high' Hindu literatures, particularly pamphlets, tracts, newspapers, and archival data, Gupta explores the emerging discourse of gender and sexuality, which was essential to the development of notions of Hindu communitality and nationalism in the colonial period. The book offers an exceptionally nuanced account of Hindi gender politics.
Through shrewd marketing and publicity, Hindu spiritual leaders can play powerful roles in contemporary India as businessmen and government officials. Focusing on the organizations and activities of Hindu ascetics and gurus, Lise McKean explores the complex interrelations among religion, the political economy of India, and global capitalism. In this close look at the business of religion, McKean traces the ideological and organizational antecedents to the Hindu nationalist movement. The Indian state's increasing patronage of Hindu institutions makes competition for its support greater than ever. Using materials from guru's publications, the press, and extensive field research, McKean examines how participation by upper-caste ruling class groups in the Divine Life Society and other Hindu organizations further legitimates their own authority. With a remarkable selection of photographs and advertisements showing icons of spirituality used to sell commodities from textiles to cement to comic books, McKean illustrates the pervasive presence of Hindu imagery in India's burgeoning market economy. She shows how gurus popularize Hindu nationalism through imagery such as the goddess, Mother India, and her martyred sons and daughters.
Hindu nationalism has emerged as a political ideology represented by the Hindu Mahasabha. This book explores the campaign for Hindu unity and organisation in the context of the Hindu-Muslim conflict in colonial north India in the early twentieth century. It argues that India's partition in 1947 was a result of the campaign and politics of the Hindu rightwing rather than the Islamist politics of the Muslim League alone. The book explains that the Mahasabha articulated Hindu nationalist ideology as a means of constructing a distinct Hindu political identity and unity among the Hindus in conflict with the Muslims in the country. It looks at the Mahasabha’s ambivalence with the Indian National Congress due to an extreme ideological opposition, and goes on to argue that the Mahasabha had its ideological focus on an anti-Muslim antagonism rather than the anti-British struggle for India’s independence, adding to the difficulties in the negotiations on Hindu-Muslim representation in the country. The book suggests that the Mahasabha had a limited class and regional base and was unable to generate much in the way of a mass movement of its own, but developed a quasi-military wing, besides its involvement in a number of popular campaigns. Bridging the gap in Indian historiography by focusing on the development and evolution of Hindu nationalism in its formative period, this book is a useful study for students and scholars of Asian Studies and Political History.