By S. P. Udayakumar

The interface of id building practices and the function of information of the prior in that continuous approach manifests itself in modern Hindu-Muslim kin and political governance. Presenting' the Past stories the non secular, cultural, sociological, and ideological dimensions of the Hindutva historiographical venture going from side to side into the nation-states of background, fantasy, socialization, and governance. Taking Ram' and the department of the Indian society into Rambhakts (Ram devotees) and non-Rambhakts because the middle, Udayakumar proceeds by means of interpreting the heavily comparable set of texts: the Ramayana, Ramarajya (State of Ram) imageries in political discourses, the Babri Masjid/Ramjanmabhumi controversy in Ayhodhya and the Ramraksha governance of the BJP-led govt in New Delhi.

With research of occasions relationship to the Twenties and the institution of Muslim separatism and Hindu fundamentalism, extending to the Nineties whilst the Sangh Parivar's narrative of nationwide heritage' reached its top with the demolition of the Babri Masjid and the attainment of nation strength, and terminating in 2004 whilst the BJP misplaced strength and prominence on the heart, this illuminating discourse is instantly available to scholars and students of latest Indian politics and society.

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Extra info for Presenting the Past: Anxious History and Ancient Future in Hindutva India

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Thus Indian national identity has come to be defined in terms of the Hindu value system and imageries, and the Hindutva forces have appropriated the wholesale rights of setting the requirements and standards of this neo-Indian identity. S. Golwalkar, who later became the chief of the RSS, the flagship of the Hindutva flotilla, and reiterated his stand even more vociferously in his subsequent speeches and booklets. Such a discursive analysis of Hindutva's communal nationalism would show several key ideological and political components.

While the soft and hard varieties of communalism dominated the national mainstream politics, the "fascist communalism" was lurking behind. "68 The Muslim separatism of the 1920s and the communal politics of the 1930s and 1940s made the Hindu-Muslim separation even sharper. 69 History is just the initial instrument in this long journey of fear, passion, prejudice, and hatred. The tense Indo-Pakistan relations plagued by mutual insecurity and suspicion and the common trend across the border of inciting fears of "foreign threat" or "foreign hand" among the respective citizens have contributed to the nurturing of the communal ideology also.

Like individuals, societies can and do reorder their memories It is also possible for our histories to be erased almost totally and replaced by other histories. "16 To "erase" and "replace" is to narrate. According to Shapiro, real events do not exist without narratives. He quotes Benedict Anderson's point that the "French Revolution" emerged only when print media began to place meaning-creating boundaries around the flux of certain activities in the late eighteenth century. Shapiro also points out that the event, "which continually alters with shifts in the textual practices through which the event is constituted," underwent rapid changes during the recent bicentennial year of the French Revolution.

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