Compared to Islamic fundamentalism, Hindu fundamentalism is new. It appeared during the period of our struggle for independence. Two-nation theory is based on Muslim fundamentalism. It was argued that Hindus and Muslims were religiously two distinct communities and if these communities were separated into two nations, the problem would be solved. But, this did not happen. The Hindus created a new identity. They argued that India belongs to Hindus and the Muslims are outsiders. Muslims should be driven out or should be given the status of secondary citizens.
Variety of Hindu Fundamentalism
Hindus constitute an ethnic group. It is a cultural formation. And, what is a caste group? Both anthropologically and sociologically, Caste is social and cultural. It is very difficult to differentiate caste from religion. There are several theories which show that caste has its origin from religion. If caste is religion, there is caste fundamentalism also. Most of the castes in India have their temples and what is worse, the marginalized castes have now created their own temples. Thus, there are as many castes so there are as many temples. The whole question of fundamentalism is related to identity. Caste identity is common today. When we discuss Hindus fundamentalism, we are concerned with caste fundamentalism also.
This is a grand narrative charged by falsehood and However, those who have theoretically diagnosed fundamentalism agree to its two-fold division. It’s one variant is political. One objective is to transform fundamentalism into nationalism is argued that Hindus, notwithstanding their schisms, are in a majority and therefore they are entitled to have Hindu Raj. The second variant of fundamentalism is cultural or non-political.
The Frontline (Vol. 21, March 13-20, 2004) argues:
Hindus who have percolated to the nooks and corners of South India and the routes of fundamentalism have often been socio-cultural and educational rather than political. In the north fundamentalism took to the acquisition of power. In their effort Hindutva forces were helped by the fact that they had the Bharatiya Janta Party in power at the Centre. The BJP became a political force to spread its net in the north. It gave a new identity to majority of Hindus. As the fundamentalists often do the Hindutva forces dealt with the past of the country. It took to the Indus Valley Civilization and argued that it was a Hindu culture. The Vedas, the epics, the Bhagwat are all carriers of Hindu culture. On the basis of culture and ancient scriptures, the Hindutva forces planned to bring together the followers of differentiated religious faiths. Religion, that is, Hinduism became a vehicle for cultural unity of the country.
Nationalism was defined as cultural nationalism. Vedas are the cultural heritage of the nation.
The comments made in The Frontline” (Vol. 21, No. 6, 2004) argue:
The concept of cultural nationalism, conceived and propagate by Hindutva, is based on a misrepresentation of national identity.
There is no denying the importance of culture in the makeup of national identity; yet culture alone does not mould the nationalism of any country.
The Hindutva brand of fundamentalism not only talked about cultural nationalism, it also evolved a strategy to bring heterogeneous Hindu elements together. For instance, it started constructive programmes of education, medicine and public works to draw the tribal groups into the Hindu mainstream. They gave Hindu identity to the tribals. They were labelled as Hindus. Their traditional naming pattern was changed to Hindu naming pattern. The Hindutva forces entered into the arena of politics through culture.
Culture in the contemporary Indian society has lost its meaning and relevance. It is anything which fulfils our interest. Even sociologists show their fondness for the use of culture for anything which they please. Sociologists are propagating ‘Hindu sociology’ in the name of culture. The concept is very notorious. It must be used with care.
It has created a large number of organizations which are called cultural organizations. Explicitly, these organizations have no relation With politics or any movement. Rashtriya Swayam Sevak Sangh (RSS), Vishwa Hindu Parishad (VHP), Bajrang Dal and a large number of organizations covering all the sectors of society – youth, women, marginals, tribals, students, trade unions, urban and rural. The Hindutva umbrella is very large – extended and wide. All these are clubbed together and are known Sangh Parivar.
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