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Violent Gods


A ZNet Book Interview



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A Book Interview on Violent Gods: Hindu Nationalism in India's Present; Narratives from Orissa

Can you tell ZNet, please, what your new book, "Violent Gods: Hindu Nationalism in India's Present; Narratives from Orissa" is about? What is it trying to communicate?

Violent Gods'is an exploration of Hindu nationalism in India today. It details the mobilization of Hindu militant organizations as an authoritarian movement manifest throughout culture, polity, state, and economy, in religion and law, and class and caste, on gender, body, land, and memory... across the nation. The book explores that ways in which Hindu cultural dominance is manufacturing India, an emergent empire, as a ‘Hindu-secular'/Hindu majoritarian state.

As a woman of postcolonial India, of Hindu descent, ‘mixed' caste heritage, the book is a journey in speaking with history. In freeing itself from British dominion in 1947, the Indian nation was shaped, in great part, by the will of the Hindu majority. Hindu cultural dominance has substantially defined what constitutes the ‘secular' and ‘democratic' in India today. Accountability demands that those of us with privilege in relation to ‘nation' speak up, intervene. Telling a story of Hindu dominance in India is an intervention, ‘telling' is a call to action.

Can you tell ZNet something about writing the book? Where does the content come from? What went into making the book what it is?

This book maps what I have witnessed -- the architecture of civic and despotic governmentality contouring Hindu majoritarianism and nationalism in public, domestic, and everyday life. It chronicles the sustained and unchecked violences against minority Christian and Muslim communities, Adivasis (tribals) and Dalits (former ‘untouchable' groups), and women, as well as sexual identity groups and children.

The book is a genealogical exploration of Hindu nationalism in India, with an ethnographic focus on Orissa, in eastern India, where Hindu nationalism's terror has been prevalent since the 1990s, and where planned riots against minority peoples were carried out in 2007 and 2008. The research was conducted between 2002-2008 in urban and rural settings across Orissa in 66 villages, 11 towns, and four cities. The book records spectacles, events, public executions, the riots in Kandhamal of December 2007 and August-September 2008, as we witness the planned, methodical politics of terror unfold in its multiple registers.

In writing the book, I have made eighteen research trips to Orissa, and engaged in advocacy work on the issue. In 2005-2006, I convened the Orissa People's Tribunal on Communalism, which was targeted, and its women members threatened with violence, by Hindu militant groups. See Human Rights Watch:

The book is situated at the intersections of Anthropology, Postcolonial, Subaltern, and South Asia Studies, and asks questions of nation making, cultural nationalism, and subaltern disenfranchisement. As a Foucauldian history of the present, this text asserts the role of ethical knowledge production as counter-memory. Through situated reflection, experimental storytelling, and ethnographic accounts, it excavates Hindutva/Hindu supremacist proliferations in manufacturing imaginative and identitarian agency for violent nationalism.

What are your hopes for "Violent Gods"? What do you hope it will contribute or achieve, politically? Given the effort and aspirations you have for the book, what will you deem to be a success? What would leave you happy about the whole undertaking? What would leave you wondering if it was worth all the time and effort?

At the release of the book in Orissa in April 2009, I was asked if the book would provide solutions for undoing Hindu militancy and dominance in India. Books, if we are so fortunate, complicate matters further. I remain hopeful that "Violent Gods" will energize discussion, debate, contemplation about India's present and future, the role and violence of majoritarian states and groups globally, about privilege and subalternity, security, rights, and entitlements, about freedom and dissent. I remain hopeful that the many and powerful subaltern voices and narratives in the text will compel reflection.

The learning and advocacy that led to the book has engulfed and motivated me since 2002, and facilitated shifts in my thinking, empowered me to act, to take risks as an intellectual and activist. And, for people with prolific courage that supported its writing, with their stories, their lives, at risk of reprisal -- I am grateful.

In India, we witnessed the ethnic cleansing of Sikhs in Delhi and elsewhere in 1984, genocidal violence against Muslims in Gujarat in 2002, calculated and sustained brutality against Christians in Orissa in 2007 and 2008, and the continued subjugation of Indian-administered Kashmir. On and on... We need to think, act, change. NOW.


 

"Violent Gods: Hindu Nationalism in India's Present" by Angana P. Chatterji, from Three Essays Collective, released March 2009. More information at:

 

 


 

To look inside the book:

 

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Hindu Fundamentalism

By D'Sa, Eddie at Aug 02, 2009 11:16 AM

Congrats for writing “Violent Gods”, a book on Hindu Nationalism. A study of this ugly phenomenon is overdue. I confess I have not read the book but your article in ZNet suggests that the approach is rather  academic, drawing, as you say, from Anthropology, Postcolonial studies etc. Native Indian discourse on the subject would hardly attempt a multi-disciplinary perspective. For example, Arundati Roy’s take on Hindu Nationalism in her latest book “Listening to Grasshoppers” is more direct and amply within the grasp of the common man. But like you, I too hope that your book will generate “discussion, debate, contemplation about India’s future, etc”. But I have my doubts – India has no robust tradition for public debate, notwithstanding what Amartya Sen says in his book “Argumentative Indian”. May I add some thoughts of my own?

 

There is sadly not much an intellectual base in India; there is a vacuum in the realm of ideas. Some decades ago, VS Naipaul wrote:
"The poverty of the Indian land also extends to the Indian mind. The simplicity of India disappoints and in the end fatigues. India lies all on the surface. The holy cow is absurd, the caste marks and the turbans belong to a people who, incapable of contemplating man as man, know no other way to define themselves. Where here is no play of the intellect, there is no surprise.

"Here was a nation exchanging banalities with itself: it was the impression Indians frequently gave when they attempted analysis. The concrete eludes them. India is profoundly dependent. She depends on others now both for questions and answers. Here’s a country held together by no intellectual current, no social graces…”

No wonder, India has failed to make a mark on the international scene. Indians don’t invent or create, they just borrow, mimic & plagiarise. In a desperate bid to acquire the trappings of power, the Hindutva brigade is ready to bully the weak at home and grovel before the powerful for technology. They are in a hurry for big power status (a nuclear submarine, an aircraft carrier – all with foreign know-how) while the people remain poor, illiterate and hungry. How lop-sided can you get? The nationalists seem to be driven by emotion and ritual and not at home with logical structures and rational analysis.

 

I’d like to suggest that the failure to advance springs from
- a historical inferiority and spirit of defeatism,
- the grip of caste and rigid socio-religious practices,

- unending poverty, failure to provide basic needs to the people,
- internal unrest and state repression, 
- decaying institutions, aversion to rationality, flawed democracy,

The Hindus have been under Muslim domination for several centuries before the British arrived - from about 1000 CE. Hindu elites are no doubt acutely conscious and demoralised over the failure to resist and fight back the invaders.
T
here were no Hindu adventurers, explorers or conquerors. For centuries, the peasant masses toiled in dire poverty and squalor, put up with caste-based discrimination and sought comfort in religious rituals. As rulers, the British 1) treated the Indians shabbily, 2) taxed
and plundered and 3) let famines starve the natives by the millions.
Nevertheless, the Indians hold the British in respect and are grateful to them for unifying the country as a nation and introducing basic infrastructure, establishing the education system and state institutions.
The Mughals did introduce cultural refinements and build splendid monuments but as historian William Dalrymple puts it, it is the long Muslim dominance that has served as a "mortal wound in the psyche of
India
, part of a long series of failures that still bruises the country's self-confidence. the Hindus tended to withdraw in the face of defeat."
The memory of the long subjugation has left a smouldering resentment and vindictiveness against the Muslim minority (15% of the population) but an attitude of subservience to the West on which it still depends for ideas, technology and security.

UK’s Lord (Professor) Parekh said:
 "
Unlike most western middle classes that have been contributed in social and cultural revolutions, the Indian middle class remains intellectually superficial with limited interest in ideas, and cultural dilettante.  Few have a strong social conscience, they are politically apathetic to the plight of their underprivileged countrymen.  They love vulgar displays of wealth in a country in which 80% of the people live on Rs 20 or less a day.
"Indian institutions - universities, Parliament - are in decline; the streets are dirty, the traffic chaotic, the crowds undisciplined the infrastructure decrepit. The democracy is flawed.”

Instead of spending their energy constructively (improving infrastructure, helping the rural poor, upgrading their institutions), the Hindu fundamentalists have turned against the minorities.
In his book “ My Frozen Turbulence” (1991), high official Jagmohan wrote:
An essential pre-requisite and component of a renaissance would be a re-awakened and rejuvenated Hinduism that has shed its flabbiness, cleared its clogged arteries and recouped its vigour and buoyancy. This new Hinduism would create a new Hindu who is just, compassionate, creative and contemplative; a Hindu with a clean conscience, one who believes in the fundamental unity of man and is committed to the purification of his own soul and of those around him; a Hindu prepared to provide motivational underpinning to all State institutions, making them honest, and service-oriented.”

MS Chatterji, Best wishes for the success of your book.

Eddie

 

 

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