By William Gould
William Gould explores what's arguably probably the most vital and arguable issues in twentieth-century Indian heritage and politics: the character of Hindu nationalism as an ideology and political language. utilizing an array of historic assets, he analyzes the way it affected the secularist Congress in Uttar Pradesh at the eve of Independence, and the way those ideologies fostered tensions among Hindus and Muslims, and the next improvement of communal violence. This booklet is meant for college kids of colonial India in addition to these attracted to modern Indian politics.
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Extra resources for Hindu Nationalism and the Language of Politics in Late Colonial India
O. , The Invention of Tradition (Cambridge, 1983). Pandey, The Congress in Uttar Pradesh, p. 25. Where Muslims constituted less than 1 per cent of the population of a district, they received 10 per cent of the district board seats. Where they constituted 1–5 per cent, they received 15 per cent of seats, where 5–15 per cent, 25 per cent and where 15–30 per cent, 30 per cent of seats. 26 Hindu Nationalism in Late Colonial India need to control not only the posts of the subordinate bureaucracy, but also those civil institutions which supported overall networks of local influence.
42 The 1937–9 ministry was indeed important for Congress–League relations in UP, but its full significance related to the shape of Congress activity from the early 1930s. There was little direct political antagonism between Congress and League in 1936, with both parties working together to secure candidates in the elections. The reinvention of the League as champion of the Muslim community against a ‘Hindu’ Congress was only made possible by the on-going image of the latter party. Muslim accusations about ‘Hindu Raj’ therefore had to appear credible, and the League thrived by drawing on Congress’s nationalist symbolism.
71 Caste assertion in some instances was probably a response to census officials’ almost macabre interest in the continuation of obscure caste practices amongst relatively small castes. 72 However, Congress activities in religious spaces and festivals in the 1930s did not obviously evoke caste imagery. It has been argued that in the late nineteenth century projects for the promotion of religious revivalism tended rather to reinforce broad Hindu–Muslim difference, often with a 69 70 72 Census of India, 1931, Report, p.