Oxford University Press has published Majoritarian State: How Hindu Nationalism Is Changing India, a significant work examining the rise of Hindu nationalism and the transformation of Indian politics and society over the past century. Edited by Angana P. Chatterji, Thomas Blom Hansen and Christophe Jaffrelot, the book explores how Hindutva has evolved from an ideological movement into a powerful political force, reaching a new peak with Narendra Modi’s rise to power in 2014. Its arguments have implications not only for Indian religious minorities and South Asian neighbours but also for the international community.Hindutva, often presented as Hindu nationalism, seeks to define Indian national identity primarily through Hindu cultural and religious traditions. Its growing influence raises fundamental questions about secularism, democratic pluralism, minority rights and regional stability. In a country as diverse as India, the consolidation of a majoritarian national identity risks marginalizing religious minorities and deepening existing social divisions.
The international implications also merit attention. The Indian diaspora has established a significant presence across Europe, the United Kingdom, North America, the Gulf states, Africa and other regions. Indian-origin professionals and communities contribute substantially to business, education, public administration and political life. This diaspora is widely influencing the host countries in the context of Hindutva. The concern is the potential international influence of Hindutva ideology may seek to promote religious majoritarianism beyond Indian borders.Hindutva’s political ascendancy has been gradual, relying on cultural mobilization, electoral participation, institutional influence and the consolidation of political power. As observed in last one decade, Hindutva is rapidly transforming democratic institutions from safeguards of equal citizenship into instruments of majority dominance. Unlike classical colonialism, such influence does not necessarily depend on territorial conquest; it may instead emerge through political networks, cultural advocacy and control over institutions. Nevertheless, such political movements operate in circumstances substantially different from those of the East India Company.
Indeed, the vision of a Hindu-majoritarian state promoted by the Rashtriya Swayamsevak Sangh (RSS) and the Bharatiya Janata Party (BJP) combines cultural nationalism with political strategies that associate with upper-caste dominance, social conservatism, gender inequality and the concentration of state power. These concerns extend beyond religious minorities: caste-based inequalities and the position of disadvantaged Hindu communities also remain central to any assessment of India’s democratic future.Hindutva’s ideological roots are commonly traced to Vinayak Damodar Savarkar, who articulated the concept in his 1923 work Hindutva: Who Is a Hindu? The RSS, founded in 1925, subsequently became a major vehicle for promoting Hindu nationalist ideas, while organizations such as the Vishwa Hindu Parishad and the BJP helped extend their social and political reach. Scholars have drawn comparisons between aspects of Hindutva and European fascist movements, particularly their emphasis on cultural homogeneity, national identity and the subordination of pluralism. Such comparisons are analytically significant, although they should not obscure differences in historical context and political organization.
The BJP’s successive periods in national government have been pivotal to this transformation. From 2014 till-date, BJP is constantly promoting Hindutva and massively violating human rights of all minorities, making India, a Hindu State. The Modi lead Indian Government has been massively devised Hindu nationalistic priorities in public policy and political discourse.Kashmir illustrates the consequences of this shift. In August 2019, the Indian government revoked special status of IIOJK and relegated the state into two union territories. The decision is illegitimate, contrary to the wishes of people and a violation of UN Charter and UN resolution; further added to the regionfragile security environment.
The wider international context is equally important; Both Hindutva and Zionism identify parallels in their competing claims about national identity, historical entitlement and territorial security. In both cases, scrutiny is needed in the extent to which majoritarian nationalism, territorial ambitions and the marginalization of other communities undermine international norms and peaceful coexistence. Strategic partnerships should not exempt any government from accountability for its policies.Four interconnected trends; populism, nationalism, authoritarianism and majoritarianismcan help explain the political challenges facing India. When these tendencies converge, democratic institutions may weaken, dissent may become increasingly difficult, and minorities may feel excluded from the national project. Economic development and political stability cannot provide lasting legitimacy if they come at the expense of equal citizenship and constitutional protections.
The rise of Hindutva therefore presents a serious challenge to India’s pluralistic traditions and to peace in South Asia. It also offers a wider lesson for the international community: engagement with powerful states must be balanced by principled support for human rights, religious freedom and democratic accountability. No ideology should be permitted to place one community permanently above another. India’s future and the stability of the wider region will depend on whether its political leadership can reconcile national identity with diversity, constitutionalism and equal rights for all citizens.
— The writer is Professor of Politics and IR at International Islamic University, Islamabad.
