By Rohit Chopra
This publication examines the phenomenon of "technocultural Hindu nationalism" or using the net by means of worldwide Indian groups for the merchandising of Hindu nationalist ideologies. because the advent of Western technological know-how and expertise below colonial rule within the eighteenth century, technological know-how and expertise were used as tools of remodeling Indian society. medical and technological services were approved as crucial attributes of a latest Indian selfhood. And the possessors of technological abilities have traditionally been vested with the authority to talk for the kingdom. The institutions among expertise and nationalism have condensed in principles approximately self and different, they've been integrated in imaginings of the nation and the state, they usually have materialized as claims approximately identification, neighborhood, and society. within the current old second, this courting manifests itself, in a single shape, as a web Hindu nationalism that mixes cultural majoritarian claims with technological triumphalism. Technocultural Hindu nationalism yokes jointly the center proposition of Hindu nationalist doctrine-the concept that India is a Hindu kingdom and that spiritual minorities are outsiders to it-with arguments concerning the drawing close upward push of Hindu India as a technological superpower within the worldwide capitalist economic system of the twenty-first century. also, whereas technocultural Hindu nationalism is passionate about 'Western' expertise, it additionally defines itself, in strategic respects, towards Western civilization. On Hindu nationalist web content, this obvious paradox is resolved throughout the building of a story the place Hinduism is outlined because the old and philosophical starting place of worldwide capitalist modernity itself and Hindus are provided because the normal heirs to that background. This publication locates those and different features of Hindu nationalist identification politics in our on-line world near to the connection among know-how and nationalism in India from the interval of British colonial rule within the mid-eighteenth century to the current period of an economically and technologically interconnected international. This ebook argues that technocultural Hindu nationalism should be understood when it comes to the final dynamic of know-how and nationalism with its continuities and discontinuities: throughout the interval of colonial rule until Indian independence in 1947; the interval of Nehruvian nationalism with its emphasis on technological improvement in a socialist framework; and the present post-1991 context following the liberalization of the Indian economic system, which accords satisfaction of position to info know-how and the net. This e-book additionally proposes that the particularities of technocultural Hindu nationalism desire, whilst, to be assessed with regards to the modalities of on-line communique. towards this finish, the publication takes form as an interdisciplinary pastime, combining qualitative and quantitative examine methodologies, and drawing on old scholarship approximately South Asia, social and cultural concept, and the sociology of latest media, in particular, the sphere of net experiences. know-how and Nationalism in India is a crucial publication for all in conversation, net experiences, South Asian reports, and postcolonial experiences.
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Extra resources for Technology and Nationalism in India: Cultural Negotiations from Colonialism to Cyberspace
He maps sexuality in India along Foucault’s schema, characterizing it as a system of alliances, even quoting Foucault’s description directly: “a system of rules deﬁning the permitted and forbidden, the licit and the illicit” (46). In a similar vein, Nair (1996a, 1996b) claims that the shift from the system of alliances that Foucault details in the case of Europe did not occur in the t h e co lo n i a l s tat e , l aw, a n d s e x ua l i t y 21 case of colonial India. She links the decisive changes in Europe to the rise of individualism, which the colonial economy did not engender, subordinated as it was to the metropolitan economy.
FEMINIST INITIATIVES: CRITIQUING LEGAL DICHOTOMIES Much feminist attention has been focused on the slew of laws passed in the nineteenth and early twentieth centuries that reformed women’s status. Scholars such as Chakravarti (1998) question colonial historians’ assumption that the state served a new ordering and rationalizing function. Chakravarti instead asserts that even in precolonial times, a rational structure of caste law existed, held together by the state. Countering historians who characterize the precolonial period as one with a multiplicity of caste laws with no ﬁxed Hindu law, she argues that “discrete caste laws functioned within an overarching conceptualization” (1998, 186).
Guha (1997) ﬁnds that the power of colonial law lay in the abstractions it generated: it took real historical ﬁgures and events and placed them outside history, by translating them into a discourse expressing the will of an omnipresent state. Guha terms this t h e co lo n i a l s tat e , l aw, a n d s e x ua l i t y 7 discourse a kind of appropriation, as it erased the perspectives that situated historical experience within the life of a community. On a social scale, the attempt at “rule of law” reﬂected a general urge to order, to imprint an ethos of abstract principles, and a new, less familiar, language of authority.
Technology and Nationalism in India: Cultural Negotiations from Colonialism to Cyberspace by Rohit Chopra