John joins Lori Allen and Ajantha Subramanian for the roundup episode of the second series of Violent Majorities, focusing on long-distance ethnonationalism. Looking back at their conversations with Peter Beinart on Zionism and Subir Sinha on Hindutva, Lori begins by asking whether Peter underestimates the material entanglements keeping Jewish American support for Israel in place. Ajantha wonders if a space has been opened up by Zionism’s more naked dependence on coercion and brute force. When John expresses puzzlement about the fervent ethnonationalism of minorities within a pluralistic society Lori and Ajantha point out that a sense of minority vulnerability may heighten the allures of long-distance ethnonationalism.

The three explore various questions. Does the successful rise of Hindu ethnonationalism in the UK stem from a perceived contrast between benign Hinduism and dangerous Islam? Does the need for popular ratification through electoral democracy limit the scope of long-distance ethnonationalism? Is there a limit to how effectively Zionists and Hindutvites in the US and UK can wield claims to wounded religious minority sentiment while benefiting from from the hollowing out of democratic institutions? And finally, the three ask if the ominously successful assimilation of Zionism into American right-wing politics may also start working for Hindutva.

Mentioned in the episode:

Recallable Books:

Lori singles out The Palestinians: From Peasants to Revolutionaries, (1979) by Rosemary Sayigh, anthropologist and oral historian. It explores the ways Palestinian nationalism and organized resistance to their dispossession and oppression took hold in the refugee camps of Lebanon.

Ajantha’s choice is Ayad Akhtar’s Homeland Elegies, published in 2020, a readable, poignant, and edgy account of US empire, Islam, and race and the challenges of being an South Asian American Muslim. She also recalls the film Mississippi Masala from 1991, a compelling take on race and class dynamics in the US Indian diaspora.

John proposes Paul Breines’ Tough Jews and Gita Mehta’s Karma Cola–to which Ajantha adds Hanif Kureshi’s Buddha of Suburbia.

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An astonishing variety of murals greet visitors to the temples and palaces of southern India. Beautiful in execution and extensive in scope, murals painted on walls and ceilings adorn the most important spaces of early modern religious and political performance. Scene by scene, histories of holy sites, portraits that incorporate historical figures into mythic landscapes, and Tamil and Telugu inscriptions that evoke the imagined topographies of devotional poetry unfold before the mobile spectator. Body, History, Myth reconceives the relationship between art and devotion in South India by describing how the extraordinary sensory experience of a viewing body in motion unfurls a sacred narrative exquisitely designed to teach, impress, and inspire.

Anna Lise Seastrand offers new insights into the arts of early modern southern India, bringing to life one of the most culturally vibrant yet least understood periods in Indian art. She shows how temple visitors become active participants in the paintings through their somatic engagement with visual stories and devotional landscapes. Seastrand highlights the significance of textuality in early modern South Asia by examining the status of professional scribes and the prominence given to authorship of religious literature and art. Her insights are presented alongside new translations of the texts that accompany mural paintings.

Featuring a wealth of stunning images published here for the first time, Body, History, Myth: Early Modern Murals in South India (Princeton UP, 2024) provides a multidimensional reading of temple art that fundamentally reframes the artistic, intellectual, religious, and political histories of early modern India.

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What is Hinduism?

For centuries, that question was particularly thorny, both for local Indians and for colonial outsiders. People inside and outside the country tried to define what Hinduism was. Missionaries grappled with Hindu practices, finding both similarities and dangerous differences with their own Christian faith. The East India Company adopted several Hindu rituals to keep the peace, much to the chagrin of officials back in London.

And, increasingly, Indians began to define what Hinduism meant as part of a broader political awakening.

Manu Pillai tells that story in his latest book Gods, Guns and Missionaries: The Making of the Modern Hindu Identity (Allen Lane: 2024)

Manu Pillai is the author of the critically acclaimed The Ivory Throne: Chronicles of the House of Travancore (HarperCollins: 2016), Rebels Sultans: The Deccan from Khilji to Shivaji (Juggernaut: 2018), The Courtesan, the Mahatma, and the Italian Brahmin: Tales from Indian History (Context: 2019) and False Allies: India's Maharajahs in the Age of Ravi Varma (Juggernaut: 2021). Former chief of staff to Shashi Tharoor MP, Pillai is also a winner of the Sahitya Akademi Yuva Puraskar (2017) and holds a PhD in history from King’s College London. His essays and writings on history have appeared in various national and international publications.

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This special issue of Nidan: International Journal for Indian Studies is the product of a collective experiment with materials that are assembled, imagined, and agentive in the context of South Asian religions. The articles are available here. 

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Lori Allen and Ajantha Subramanian continue their second series on Violent Majorities. Their previous episode featured Peter Beinart on Zionism as long-distance ethnonationalism; here they speak with Subir Sinha, who teaches at SOAS University of London, comments on Indian and European media, and is a member of a commission of inquiry exploring the 2022 unrest between Hindus and Muslims in Leicester, UK.

The catalysts he identifies for the rise of Hindu nationalism (Hindutva) include the emergence of new middle classes after economic liberalization, the rise of Islamophobia after 9/11, the 2008 crisis in capitalism, and the spread of new communications technologies.

The trio discuss the growth of Hindutva in the US and UK since the 1990s and its further consolidation. Social media has been key to Modi’s brand of authoritarian populism, with simultaneous messaging across national borders producing a globally dispersed audience for Hindutva. Particularly useful to transnational political mobilizations has been the manufacture of wounded Hindu sentiments: a claim to victimhood that draws on the legitimizing language of religious minority rights in the US and UK.

They also note more hopeful signs: Dalit and other oppressed caste politics have begun to strengthen in the diaspora; the contradictions between lived Hinduism and Hindutva have become clearer; there are some demographic and structural barriers to Hindutva’s further growth in the UK and US.

Subir’s Recallable Book is Kunal Purohit’s H-Pop:The Secretive World of Hindutva Pop Stars (Harper Collins India, 2023), which looks at the proliferation of Hindutva Pop, a genre of music that is made to go viral and whip up mob violence against religious minorities.

Mentioned in this episode:

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The Hare Krishnas have long been associated with American hippie culture and New Age religious movements. But they have developed deeply rooted communities in India and throughout the world over the past 50 years. Known officially as the International Society for Krishna Consciousness (ISKCON), this once-marginal religious community now wields vast economic assets, political influence, and a posh identity endorsed by Indian business tycoons and Bollywood celebrities. 

Bringing Krishna Back to India (Oxford UP, 2024) examines this globalized religious community in Mumbai, India's business and entertainment capital, where ISKCON draws Indians from diverse backgrounds to adopt a socially conservative Krishna bhakti identity amidst a neoliberal megacity and the city's famed cosmopolitanism. As ISKCON fashions devout religious identities amidst urban spaces, such as college campuses, corporate wellness retreats, and Bollywood celebrity events, it promotes a religious Hindu modernity that reflects elite urban Indian aspirations and aesthetic

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In Indian languages from Sanskrit to Marathi, yoga has an enormous range of meanings, though most often it refers to philosophy or methods to control the mind and body. The Yoga of Power: Political Thought and Practice in India (Columbia UP, 2025) argues for a wider understanding, demonstrating that yoga has long expressed political thought and practice. The political idea of yoga names the tools of kings, poets, warriors, and revolutionaries. It encodes stratagems for going into battle and for the demands of governance. This idea suggests routes to self-rule even when faced with implacable obstacles, and it defines righteous action amid the grime and grief of politics and war.

Surya Namaskar 1928 by Raja of Anundah.

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Handbook of Indian History (Springer, 2024) comprehensively examines the extensive history of India by focusing on the unifying themes of history. The profound analysis of special events and impactful personalities of Indian history form the core of the book. Handbook of Indian History includes articles on cultural, social, and political history of India, topics of religion, philosophy, gender, language and literature, providing a vast array of knowledge on India. The book introduces India from the beginning to the current day, providing depth and breadth of subjects to understand the history of India. The book is beneficial to anyone interested in learning about India, including students, researchers, and general readers.

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Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality.

Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history.

This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence.

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Gidi Ifergan's The Discerning Clear Gaze of Yoga (Equinox, 2024) explores the road map of yoga as reflected in the Yogasūtra of Patañjali (third century CE) and the Sāṁkhyakārikā of Iśvarakṛṣṇa (350–450 CE) which leads to the rise of this discerning insight, evading interpretations motivated by naivety on the one hand, and excessive suspicion on the other. Inspired by the psychology of yoga, the author offers a meditation focused on the sense of self and the cultivation of a discerning clear gaze.

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