Skip to main content

Reading Savarkar: Vinayak Chaturvedi

Vinayak Chaturvedi's Hindutva and Violence: V.D. Savarkar and the Politics of History will be published in 2022 by Permanent Black and Ashoka University, and subsequently by the State University of New York Press. Here is a taster, out now in Scroll. 

Reading Savarkar: Was the Hindutva icon actually Hinduphobic?

Accusations of Hinduphobia in those who do not see eye-to-eye with Hindutva have reached new heights in recent years. An obscure 19th-century concept is now the default mantra for Hindutva-vadis against all critiques of their ideas.

The recent furore against the upcoming conference called “Dismantling Global Hindutva” (September 10-September 12) has made me wonder whether, ironically, these same individuals might also – if they had the patience and capacity to read his large corpus of writing – need to identify Vinayak Damodar Savarkar as Hinduphobic. 

After all, a basic truth made clear in Savarkar’s writing is that Hindutva is not Hinduism. They are not equivalents. In fact, you do not have to read Savarkar all that carefully to see the clarity with which he argued that Hindus should consider “abandoning” the concept of Hinduism as part of their lexicon.

One does not need to search deep into his oeuvre to discover Savarkar’s distinction between Hindutva and Hinduism. In Essentials of Hindutva, published in 1923, he begins by clarifying that “Hinduism is only a derivative, a fraction, a part of Hindutva”. He declared Hinduism as one of the many “isms” that had plagued modernity, by calling it a “spiritual or religious dogma or system”.

He not only argued that Hinduism was inferior in comparison to Hindutva, he also stated that it was “more limited, less satisfactory and essentially a sectarian term”.

Read the rest of the article here.

Comments

Popular posts from this blog

THE GREAT AGRARIAN CONQUEST by NEELADRI BHATTACHARYA

BUY THE PAPERBACK       FROM THE REVIEWS   Review in SOCIAL HISTORY, USA by Benjamin Siegel The Great Agrarian Conquest represents a massive intervention into the contemporary historiography of South Asia, elaborating upon some conventional wisdom but upending a great deal more of it. Readers might well place this book in conversation with works like Ranajit Guha ’ s A Rule of Property for Bengal (1963) and Bernard Cohn ’ s Colonialism and Its Forms of Knowledge (1997), to which The Great Agrarian Conquest owes some preliminary inspiration. Yet what Bhattacharya o ff ers is a wholly original account of the transformation to agrarian colonialism . . .   Few volumes in South Asian history have been more awaited than this monograph, Neeladri Bhattacharya ’ s fi rst. One of the most celebrated mentors and researchers at New Delhi ’ s Jawaharlal Nehru University, Bhattacharya retired in 2017 after a decades-long career. His formal scholarly output, limited to sev

PARTHA CHATTERJEE: THE TRUTHS AND LIES OF NATIONALISM as narrated by Charvak

"While the Covid-19 pandemic was still raging in the autumn of 2020, I found, one evening, placed outside the door of my home in Kolkata, a sealed packet. Apparently, it had been left there sometime during the day. It did not come by post or any of the courier services that usually deliver mail because, if it had, someone would have rung the bell and I was home all day. In fact, the parcel did not bear any seal or inscription except my name and address written in English script in a confident cursive style rarely seen these days. My curiosity was aroused because the package did not look like a piece of junk mail. The thought that it might contain something more sinister did strike my mind – after all, the times were not exactly normal. But something in the look of the packet persuaded me that it should be examined. After dutifully spraying the packet with a disinfectant, I unwrapped it and found, within cardboard covers and neatly tied in red string, what looked like a manuscript

THE BOOK OF INDIAN ESSAYS

Indians have been writing prose for 200 years, and yet when we think of literary prose we think of the novel. The “essay”   brings only the school essay to mind. Those of us who read and write English in India might find it hard to name an essay even by someone like R.K. Narayan as easily as we would one of his novels, say Swami and Friends or The Guide . Our inability to recall essays is largely due to the strange paradox that while the form itself remains invisible, it is everywhere present. The paradox becomes even more strange when we realise that some of our finest writers of English prose  did not write novels at all, they wrote essays. The anthology is an attempt at making what has always been present also permanently visible. Arvind Krishna Mehrotra   • A collection of the finest essays written in English by Indians over the past two hundred years. • The Book of Indian Essays is a wide-ranging historical anthology of the Indian essay in English – the f