Introduction
The new domains of analysis in Cultural studies are inevitable as it looks at the mass or popular culture of everyday life. As we acknowledge the new form of critical thought, we understand that human interaction with national identity and religion is inseparable. Before delving deeper, it is imperative that we familiarize ourselves with the key terms of our analysis: Hindutva, Hinduism, national identity and political ideology. These keywords later explore the meanings of everyday processes governed by power, how the meaning is manufactured as well as controlled, and how ideology is coded into everyday life. These areas of study constitute important components of Cultural Studies.
The Origin
A political ideology is a set of ideals and philosophies that explains how a society should function. In fact, it is a political and cultural blueprint for social order. Some 300 years ago as European powers started to gain a foothold in India, a need arose to homogenise India. The collective yearning for national identity grew stronger in the early 20th century. Under the leadership of Vinayak Damodar Savarkar, KB Hedgewar and MS Gowalkar, Hindutva was born. Thus, realising their own idea of Hindu Rashtra (state).
The relationship between Hinduism and Hindutva
Hinduism has evolved organically for over 5000 years and of all the religions of the world, it is perhaps the most liberal and accommodating. Recently, Hinduism has been defined as an ' open source religion' wherein ideas evolve continuously; at best described as a river with many tributaries.
Clearly, in order to understand the relationship between Hindutva and Hinduism is to go through Hindu history. The European interpretation and the newly educated Hindus in western ways risk shaming Hindu customs and beliefs in order to satisfy the colonial gaze. The phase of social reawakening sought the reformation of Hinduism and its corrupt practices undertaken by Raja Rammohan Roy while Swami Vivekanand sought the ' true essence' of Hinduism.
The rejection of Hinduism and its unfair mockery in western discourses poses a potential threat of wiping out the Hindu way of life. Hindutva or Hindu-ness appears as a counterforce to fight back against such discourses. A predominant form of Hindu nationalism during the Indian independence movement sought to separate itself from the identity of British colonial rule and the Islamic rule that governed India.
Hinduism and Hindutva are the same for the followers of Hindutva ideology. To understand better, Hindutva is the political wing of Hinduism.
Understanding power relations within and outside Hindutva
An idea needs to be disseminated. Similarly, Hindutva is disseminated through the Sangh Parivar(family of the Rashtra Swayamsevak Sangh) and its branches. These branches are: the political party BJP, the religious organisation Vishwa Hindu Parishad, the student union Akhil Bhartiya Vidyarthi Parishad, the religious militant group Bajrang Dal and its youth wing Vishwa Hindu Parishad, and the workers union Bharatiya Kisan Sangh. Shiv Sena too is touted as an ally of the Sangh.
The activities of the Sangh Parivar have a wide social and political impact and influence on the formulation of policies. In 1979, it affirmed that untouchability and caste discrimination have no religious sanction. Ordaining the Dalits as priests and alleviating the socially underprivileged sections, especially the tribals by providing strong leadership in Babulal Marandi, the first Chief Minister of Jharkhand- it proved its strength over the masses.
On the contrary, the RSS has been banned thrice since its inception including after the assassination of Mahatma Gandhi by a former RSS member in 1948. In stoking communal violence, Liberhan Commission held RSS responsible for organising the destruction of Babri Masjid.
With these instances, both positive and negative, there is a constant tussle to manufacture and control the meaning to preserve the essence of Hindutva.
How the BJP is associated with RSS?
India's ruling party BJP has emerged out of RSS. Led by Prime Minister Narendra Modi, who was an RSS youth member, Hindutva has dominated the political landscape since 2014.
The Marxist-Liberal-Secular thinkers have found the agenda of the BJP divisive and in conflict with the secular ideals enshrined in the Constitution of India. The rise of intolerance, violence in the name of cows(considered holy in Hinduism), laws governing inter-faith marriages, citizenship laws, anti-conversion laws (Ghar Wapsi) and others have targeted minorities.
Here, we see how for right-wing extremism, power constructs the meaning of such perpetration as an act of salvation in the larger narrative of Hindutva. Though BJP openly advocates Hindutva, it absolves itself from these acts of violence as the work of fanatics who have no place in peace-loving Hinduism.
Encoding political ideology through the colour Saffron
Saffron as a colour is closely associated with the Hindu religion. It is worn by Hindu priests and saints symbolising purity and renunciation.
The BJP uses a saffron flag with a green stripe and a lotus. RSS too chose the saffron flag as their identity.
For Indians today, saffron is the most politicised colour. The interrelation between religion and politics is visible through the colour saffron(Bhagwa).
Perhaps, the enduring significance of Bhagwa in Hinduism is meant to embolden the permeance of Hindutva ideology in shaping the future of India.
Conclusion
Culture is power and it is produced. The identity crisis that led to the origin of Hindutva contests for visibility and expression. If the text is Hindutva, the language is saffron in the discourse of national identity. Representation is based on difference. Here, Hindu history separates itself from the colonial and the Islamists in forging its own representation through Hindutva which has a clear history of origin in the early 20th century during the Indian Freedom Movement. It is an act of reclaiming Hinduism's glorious past that waned hundreds of centuries ago.
WRITER-ANKITA KUMARI