1 00:00:01,940 --> 00:00:10,580 So hopefully everyone can see that. Well, thank you so much. A part of the seminar series. 2 00:00:10,580 --> 00:00:18,080 And I showed up a few of them last term, my my timetable and 14 of them was a bit packed on Monday. 3 00:00:18,080 --> 00:00:19,210 But yeah, 4 00:00:19,210 --> 00:00:29,470 it's a real pleasure to be with such great company and of some fantastic talks last term and by looks at some fantastic talks this time as well. 5 00:00:29,470 --> 00:00:35,860 Bonnie, and thank you, everyone for coming. It's a real pleasure to be talking about this topic, which, you know, 6 00:00:35,860 --> 00:00:43,230 in recent weeks seems to have become at least in the Twittersphere, a sort of bone of contention again in recent weeks. 7 00:00:43,230 --> 00:00:48,220 So maybe should shed some light on aspects of that, that controversy. 8 00:00:48,220 --> 00:00:53,840 Before we get to the sort of paper proper, I think I should outline some of the background to this, 9 00:00:53,840 --> 00:01:02,390 this talk and this paper and how it came to work on Savarkar because it wasn't planned per se, it was kind of a small side project. 10 00:01:02,390 --> 00:01:11,770 And basically, my my book, which which will be mentioned, dealt with liberalism specifically that the minority's liberalism in the Ph.D. thesis. 11 00:01:11,770 --> 00:01:19,000 But as I came to convert that to a book, I started to think a bit more about Republican iterations of political economy, 12 00:01:19,000 --> 00:01:24,010 which the thesis had kind of, I think, indirectly dealt with, but maybe not spelled out. 13 00:01:24,010 --> 00:01:29,500 Whereas the book the book does, and I'm sort of arguing that's part of the radical aspect of his thought. 14 00:01:29,500 --> 00:01:35,440 Aside from the liberalism and I started to think about republicanism, sovereignty, 15 00:01:35,440 --> 00:01:39,520 popular sovereignty in particular in other avenues of Indian political thought, 16 00:01:39,520 --> 00:01:46,270 and was invited when I was a teaching fellow at Edinburgh to give a talk at what was then called the Centre for Modern History and Violence. 17 00:01:46,270 --> 00:01:50,980 I think violence in modern history, which has now become a centre for modern and contemporary history. 18 00:01:50,980 --> 00:01:55,930 And I said to you, Well, look, I work on liberalism says not that much violence kind of involved. 19 00:01:55,930 --> 00:02:00,490 So I then kind of tried to work up something about Subiaco, 20 00:02:00,490 --> 00:02:05,560 which was actually dealing with his first major publication of the Indian War of Independence and 21 00:02:05,560 --> 00:02:11,620 how revolutionary violence had a role in his kind of iteration of popular sovereignty at that time, 22 00:02:11,620 --> 00:02:20,110 which which wasn't yet of the kind of kind of the stages of making distinct distinctions between political Hinduism and Islam. 23 00:02:20,110 --> 00:02:24,340 So that ended up eventually being published in modern intellectual history. 24 00:02:24,340 --> 00:02:30,010 The article deals with the personal ism of sovereignty and the figure of the hero and how you know 25 00:02:30,010 --> 00:02:33,940 you've got a very sort of social form of sovereignty that doesn't actually require the state, 26 00:02:33,940 --> 00:02:38,440 doesn't require political concord per say to work. 27 00:02:38,440 --> 00:02:44,440 And then I started to think about, well, look, if that is, if that is what I make of that 1999 work, 28 00:02:44,440 --> 00:02:50,590 the Indian War of Independence, in which sovereignty is talked about a lot in which glory is talked about. 29 00:02:50,590 --> 00:02:59,740 A lot, you know, the glory of violence and how that can be used to construct a type of sort of political consciousness and a popular psychology. 30 00:02:59,740 --> 00:03:09,130 Does that kind of feed forward into some workers later works as well and does it in some way sequence the relationship between Hindus and Muslims, 31 00:03:09,130 --> 00:03:10,870 even if it's in a slightly modified form. 32 00:03:10,870 --> 00:03:17,650 So these these concepts might change as some of his own political thinking is changing towards towards Muslims. 33 00:03:17,650 --> 00:03:25,780 So that was really the kind of the driver behind this paper, and hopefully it will find its way into an article form soon. 34 00:03:25,780 --> 00:03:33,010 I should say I'm not. I'm not sort of planning on writing a book on cybercrime, so this will probably be the end of my my dealing with him. 35 00:03:33,010 --> 00:03:37,660 He may find his way into a second book that that deals more broadly with Indian right wing thought, 36 00:03:37,660 --> 00:03:42,300 but I'm not doing another intellectual biography on an individual. 37 00:03:42,300 --> 00:03:48,250 And so I guess this is this paper is kind of my take on on how Hindu nationalism arises, 38 00:03:48,250 --> 00:03:53,950 the kind of context in which it develops, particularly across time in the jail, 39 00:03:53,950 --> 00:04:01,900 which has been dealt with, I think, by scholars in a kind of, you know, he clearly exhibits Islamophobic tendencies in his description and so on, 40 00:04:01,900 --> 00:04:10,510 but hasn't been dealt with in the context of putting it into dialogue with his other works and also explain the fact that this 1927 account, 41 00:04:10,510 --> 00:04:14,440 My Transportation for life, is not just a memoir of his time in prison, 42 00:04:14,440 --> 00:04:24,010 it's probably another form of history writing which which most of the rest of his writing is that seeks to put himself into Hindutva as a history. 43 00:04:24,010 --> 00:04:27,070 So we shouldn't really just take it at face value. It is to me anyway. 44 00:04:27,070 --> 00:04:37,360 A deeply political text and a deeply stylised text said I wanted to see, you know, how that text stood up against essentials of Hindutva in 1923. 45 00:04:37,360 --> 00:04:46,800 Six glorious epochs Hindu Rashtra Darshan. All those works are subsequently published. 46 00:04:46,800 --> 00:04:54,360 So, yes, those are some of those those lingering questions that that sort of make up this paper, there's another kind of, you know, 47 00:04:54,360 --> 00:04:56,520 comedian point in the paper as well, I suppose, 48 00:04:56,520 --> 00:05:06,050 where one subject is kind of under house arrest in McGarry from the 1920s up to his final release in 1937. 49 00:05:06,050 --> 00:05:14,730 What in the Indian context is further shifting his political thinking towards a more hardline attitude towards the Muslim minority in India? 50 00:05:14,730 --> 00:05:22,890 So are there further changes within this kind of intellectual genealogy that maybe certainly the works I've read have not fully captured, 51 00:05:22,890 --> 00:05:28,800 in my view yet? I'm not going to dwell on the European tradition in this talk too much, 52 00:05:28,800 --> 00:05:37,440 but it is an interesting thing to to think about if we're thinking in terms of glory as this continuous theme that runs through some workers work. 53 00:05:37,440 --> 00:05:44,160 How does it stack up against a particular European tradition, particularly the comes from the early, modern and modern world? 54 00:05:44,160 --> 00:05:56,630 So we know. We know Subiaco was so so we can you still see me, my webcam seems to have disappeared. 55 00:05:56,630 --> 00:06:02,750 Yes, yes. Oh, good. Sorry. My laptop's just being nerves, are we? 56 00:06:02,750 --> 00:06:09,350 So we know that the worker had a copy or read copies of Russo's work in his time in jail. 57 00:06:09,350 --> 00:06:16,250 Through that, it's, you know, it's not impossible to to assume that he may have also talked about read about hopes of 58 00:06:16,250 --> 00:06:22,340 Machiavelli insofar as it deals with them when he's talking about a more proper or self-love. 59 00:06:22,340 --> 00:06:30,510 And in the European tradition, these are very, you know, they're hedged kind of concepts that Machiavelli certainly deals with as a virtue. 60 00:06:30,510 --> 00:06:37,850 It's it's kind of inheritance in the classical world. But he still thinks the glory should be, as we know, expressed through the prince, 61 00:06:37,850 --> 00:06:48,440 primarily that when kind of individuals or sections within a state seek glory for themselves, that has the potential, at least to unsettle the polity. 62 00:06:48,440 --> 00:06:53,480 So you've got a kind of quantified form of virtue there. Hobbs actually takes a different line. 63 00:06:53,480 --> 00:07:00,440 Yes, he refers to the Leviathan as the king of the crowd that they're supposed to be an extent to which the sovereign 64 00:07:00,440 --> 00:07:07,820 keeps a lid on this type of pride of glory seeking in order to allow political concord to to continue. 65 00:07:07,820 --> 00:07:18,020 And Rousseau, as we know it doesn't totally bash self love, but thinks in a commercial society that it needs to be directed in meaningful, 66 00:07:18,020 --> 00:07:21,230 socially productive ways, primarily through education and so on. 67 00:07:21,230 --> 00:07:24,650 So throughout this entire European tradition, you've got, you know, 68 00:07:24,650 --> 00:07:32,690 some suspicion at varying levels of what glory and pride should be doing in any kind of political society. 69 00:07:32,690 --> 00:07:36,800 I won't kind of pull the cat out of the bag at this stage because the paper lays it out. 70 00:07:36,800 --> 00:07:44,450 But you know what I'm trying to say here, to some extent, is that some architects are much, much more kind of absolutist idea to glory. 71 00:07:44,450 --> 00:07:47,860 I mean, he thinks it is just an absolute virtue and absolute goods. 72 00:07:47,860 --> 00:07:53,660 It, to some extent, just needs to be unleashed in a very passionate form and unleashed socially. 73 00:07:53,660 --> 00:07:59,120 There's no real kind of goal of the state in his understanding of how how glory ought to function. 74 00:07:59,120 --> 00:08:02,660 And I want to suggest that this is a really key part of how he sequences the 75 00:08:02,660 --> 00:08:09,710 relationship between Hindus and Muslims pretty much after the publication of in 1923, 76 00:08:09,710 --> 00:08:20,480 right down to his his death. And these are the primary works I'll be I'll be dealing with so sensitive in 2019 23, a small aspect of his poetry, 77 00:08:20,480 --> 00:08:29,720 which was penned while he was in prison and then some of these ones that emerged as he was under house arrest, a Hindu in the empire. 78 00:08:29,720 --> 00:08:36,410 My Transportation for Life, which is he's presented as his reminiscences of prison life, 79 00:08:36,410 --> 00:08:46,790 but which I take to be a political tract, Hindu version and security box, which again, the title is a bit of a giveaway that. 80 00:08:46,790 --> 00:08:57,050 So sentenced in February 1911, Sephora.ca was was shuttled between yet another central jail in Puna and the Don Green Byculla Anthony jails in 81 00:08:57,050 --> 00:09:04,090 Bombay before finally being transported to the Cellular Cellular Jail on the Andaman Islands on the 4th of July. 82 00:09:04,090 --> 00:09:11,270 Sarkar observed his fellow inmates at these intermediary jails before he gets to the underpants and describes in my transportation how he 83 00:09:11,270 --> 00:09:19,580 conceptualised the parameters under which individuals from disparate Hindu castes and communities might recognise each other as equals. 84 00:09:19,580 --> 00:09:27,740 I suggest that in these colourful accounts, he proposed transforming identities preoccupied with gradations of religious and social purity by 85 00:09:27,740 --> 00:09:36,020 encouraging his co-religionists to collectively embrace and demystify bodily and behavioural taboos. 86 00:09:36,020 --> 00:09:43,370 And by colour, Anthony Sabara was interned with everyday law breakers and not necessarily political prisoners such as himself. 87 00:09:43,370 --> 00:09:49,760 He noted that social barriers between these criminals were unconsciously overcome in moments when prisoners opened, 88 00:09:49,760 --> 00:09:52,430 quote, overstepped the bounds of decency, 89 00:09:52,430 --> 00:09:59,980 end quote and lost themselves in excess in order to better cope with a better life, the imprisonment had reduced them to. 90 00:09:59,980 --> 00:10:05,830 Poignantly, a pointedly referring to the linguistic diversity, several notes how those prisoners hailing from Zind, 91 00:10:05,830 --> 00:10:13,210 Gujarat and the Konkan coast quote scarcely understood and quote what the other said, much less what they felt. 92 00:10:13,210 --> 00:10:19,390 In spite of this, the impulsive and effective act of revelling in open quote, the obscene form, 93 00:10:19,390 --> 00:10:29,530 the common bond between them all and quite Subiaco identified this process as creating, in his words, a social union and a national language. 94 00:10:29,530 --> 00:10:38,230 He observed that the prison gangs that form through this affective exuberance tacitly develop ritualistic forms of gift-giving to maintain solidarity. 95 00:10:38,230 --> 00:10:47,050 For example, by using tobacco as currency, prisoners enforced common values and duties that did not require verbalisation or conscious consent. 96 00:10:47,050 --> 00:10:55,750 This, in his words, outrageous multitude was united by again quote great instincts and sensual appetites. 97 00:10:55,750 --> 00:10:58,510 These gangs functioned to us as interest groups, 98 00:10:58,510 --> 00:11:06,070 and the salako notes were able to force concessions from the prison authorities through the weight of their unity. 99 00:11:06,070 --> 00:11:11,020 After this on board, the statement to the Andaman islands, several Modi events witnessed on the mainland, 100 00:11:11,020 --> 00:11:15,730 James bulking at his instinctive Brahmin revulsion to intercourse living. 101 00:11:15,730 --> 00:11:21,880 He realised the reason compelled him not to feel shame in sharing social space with 50 others from, 102 00:11:21,880 --> 00:11:30,640 in his words, the dirtiest class of the Indian population. Separately, even castigates himself in my transportation and by implication, 103 00:11:30,640 --> 00:11:41,390 his Hindu readership for not realising such spaces forced a re-evaluation of quote, self conceit, superiority and separateness from the rest. 104 00:11:41,390 --> 00:11:48,530 He recommended the strategic adoption of shamelessness in socially mixed spaces as an antidote to Hindu disunity, 105 00:11:48,530 --> 00:11:54,230 but also regarded it as a shield against potential external humiliation. 106 00:11:54,230 --> 00:12:03,080 To take one example, in the end, women's groups of prisoners were forced to bathe naked or covered by a pretty threadbare loincloth. 107 00:12:03,080 --> 00:12:08,930 When the superintendents of the jail were usually observing them and often superintendents of the endemic jails, 108 00:12:08,930 --> 00:12:12,860 as we know, were taken from some of the Muslim inmates. 109 00:12:12,860 --> 00:12:19,190 Sabra proclaimed that the murderers superintendents usually delighted in the humiliation of other prisoners, 110 00:12:19,190 --> 00:12:26,540 but they found a thoroughly shameless, in his words, nude father, whom they found difficult to humiliate. 111 00:12:26,540 --> 00:12:33,620 As my transportation develops, it becomes clear that submarket regards Muslims as the only cohort in the cellular jail, 112 00:12:33,620 --> 00:12:37,190 demonstrating any form of group solidarity. 113 00:12:37,190 --> 00:12:46,550 In noticing this, he place great stock in the qualities of collective valour and goal oriented duty epitomised by the Indian dacoit, the Oct Bandit. 114 00:12:46,550 --> 00:12:56,420 Recasting his acquisitive violence and criminality as a misdirected political virtue, Subiaco reflects on one of the Muslim wardens, Anthony himself, 115 00:12:56,420 --> 00:13:01,240 a self-confessed dacoits who re-evaluated his own attitude towards Sephora.ca, 116 00:13:01,240 --> 00:13:04,730 put upon learning of the letters, and we can take this with a pinch of salt. 117 00:13:04,730 --> 00:13:12,900 Quote daring and valour and helped him to smuggle letters out of the prison to support his brother on the mainland. 118 00:13:12,900 --> 00:13:19,250 Brags about how he lectured the commander on the selfishness and banditry on selfishness and banditry, 119 00:13:19,250 --> 00:13:23,780 while simultaneously drawing attention to the fact that it was a shared appreciation 120 00:13:23,780 --> 00:13:29,120 of their courage and glorious violence that seemed to engender this mutual respect. 121 00:13:29,120 --> 00:13:36,380 However, the subject goes on to identify the passionate excess of Muslim politics with praiseworthy courage and glory. 122 00:13:36,380 --> 00:13:44,150 He also notes that it was motivated by an innate cruelty that was decoupled from any well-reasoned political objective. 123 00:13:44,150 --> 00:13:51,830 Salako further illustrated this with the example of his indie Muslim quote, super super dacoit end quote, 124 00:13:51,830 --> 00:13:59,160 who used his favoured position amongst the Muslim inmates to curry favour with the prison authorities, but also arbitrarily murdered a fellow inmate. 125 00:13:59,160 --> 00:14:03,980 So he claims for being, quote, too intimate with his enemy. 126 00:14:03,980 --> 00:14:09,680 We also then told myself that another Muslim man in the same gang is said to have murdered his sister 127 00:14:09,680 --> 00:14:14,680 when he was not in prison in a frenzy because he discovered her in the company of moral rights. 128 00:14:14,680 --> 00:14:21,140 So I can't bear in mind that several sort of history rights are here and in a part sort of highly stylised history, writes I. 129 00:14:21,140 --> 00:14:26,270 I've taken these claims with that with a pinch of salt, and this might misdirected fierceness, 130 00:14:26,270 --> 00:14:33,590 subacute attributes exclusively to Islam and its allegedly narrow theological priorities. 131 00:14:33,590 --> 00:14:39,680 For several of these priorities, preferred to attain religious glory through conversion and humiliation as he sees it. 132 00:14:39,680 --> 00:14:44,210 And so we're not constrained by any legitimate political interest. 133 00:14:44,210 --> 00:14:51,500 The so-called fanatical purposes of Muslim unity in prison did not stop at courting the British authorities with prison rations, 134 00:14:51,500 --> 00:14:57,830 preferential promotion, but also using namaz as an excuse to avoid their fair share of prison labour. 135 00:14:57,830 --> 00:15:02,570 And then on top of that, he claims that converting them to converting Hindus to Islam, 136 00:15:02,570 --> 00:15:10,100 even though that their political interest in the prison has been met. So he sees essentially a sort of excess and unnecessary. 137 00:15:10,100 --> 00:15:18,830 Some cooked up this two pronged Muslim domination, not as politics proper, but as an illegitimate quote religio political offensive, 138 00:15:18,830 --> 00:15:25,460 returning to the figure of the Muslim dacoit salako described his theological excess over secular political interest, 139 00:15:25,460 --> 00:15:32,990 claiming that the quote Hindu thief is less harmful to Hindu culture than a Mohammed faith because the former will only rob, 140 00:15:32,990 --> 00:15:40,640 but the latter will break the temple. He is robbed, he will break the idol in it and will give a shattering blow to the head of a career end quote, 141 00:15:40,640 --> 00:15:45,440 dubbing the end of the jail and India itself as a quote jail masjid. 142 00:15:45,440 --> 00:15:52,400 Several accused the colonial authorities have been implicated in upholding a biased system that threatened Hindus as fragmented. 143 00:15:52,400 --> 00:15:58,650 Sorry, that treated Hindus as fragmented and showed favouritism to Muslims as a single block. 144 00:15:58,650 --> 00:16:05,670 Complaining to the jail, Superintendent British Superintendent Mr Barry Sopoaga is asked why Hindus do not begin their own 145 00:16:05,670 --> 00:16:14,620 programme of convergence in response and sauerkraut is forced to concede that this was a valid charge. 146 00:16:14,620 --> 00:16:19,630 Several regard it should be a Hindu programme for reconversion as a pragmatic 147 00:16:19,630 --> 00:16:24,910 and secular political riposte in order to contain Muslim theological excess. 148 00:16:24,910 --> 00:16:30,100 He set aside spiritual considerations and readily admitted the proselytising was quote, 149 00:16:30,100 --> 00:16:34,780 a game played by Muslims who openly invited the basic elements of Indian society 150 00:16:34,780 --> 00:16:39,250 into their community when they were quote whether they were quote a wicked man, 151 00:16:39,250 --> 00:16:43,930 a sinner or a drunkard again aware of his largely Hindu audience, 152 00:16:43,930 --> 00:16:48,640 someone who paid lip service to the spiritual commitments and redemption in all religions, 153 00:16:48,640 --> 00:16:58,320 including Hinduism, but quickly turns this on its head to secular arguments about collective glory and self-love as a means to quote social cohesion. 154 00:16:58,320 --> 00:17:05,430 Hindus afflicted by what Suffolk are called self-righteousness turned up their noses at the wretched who had left their faith and in doing so, 155 00:17:05,430 --> 00:17:12,810 had risk the haemorrhaging of a future Hindu progeny to other communities who would now claim Hindu heroes as their own. 156 00:17:12,810 --> 00:17:18,060 And he's very, very, very keen to point out that he's yes, there is a numbers game here. 157 00:17:18,060 --> 00:17:21,870 It is partly about demographics, but it's always the heroes he focuses on. 158 00:17:21,870 --> 00:17:28,860 What happens when a hero is born to a Muslim community that might have been born to a Hindu community if that conversion hasn't happened? 159 00:17:28,860 --> 00:17:31,540 So why? In the wider kind of scope of my reading of subscore, 160 00:17:31,540 --> 00:17:39,850 I'm liking this back to the hero kind of embodying sovereignty that he was even talking about in 1999. 161 00:17:39,850 --> 00:17:48,460 Using examples from Hindu antiquity, Sabah asserted that Valmiki, the author of the Ramayana, was himself a criminal and sinner turned glorious saint, 162 00:17:48,460 --> 00:17:53,410 and the Hindus were forsaking such potential by being indifferent to conversion from their ranks. 163 00:17:53,410 --> 00:18:03,340 And he even makes the same point about overrunning to imagine if everyone exists had been born within a Hindu dynasty rather than an Islamic one. 164 00:18:03,340 --> 00:18:07,570 To remove such thinking in the undamaged jail, several claims that he recruited an aria, 165 00:18:07,570 --> 00:18:15,220 some artist who was a Hindu gunda, a violent criminal trial in order to take Hindu boys under his protection, 166 00:18:15,220 --> 00:18:24,010 intimidate Muslim wardens and achieve parity with the political strength of Muslims through the principle of quote setting a thief to catch a thief. 167 00:18:24,010 --> 00:18:32,410 It was the very nature of his challenging and base existence that by habits in several crosswords, made the good that a tenacious daredevil. 168 00:18:32,410 --> 00:18:37,870 This misdirected courage and will was allegedly lacking amongst Hindus and could easily be turned 169 00:18:37,870 --> 00:18:44,170 to manliness and virtue if heroism was combined with the appropriate political instruction. 170 00:18:44,170 --> 00:18:47,050 In stark contrast to Islam's theological axis, 171 00:18:47,050 --> 00:18:54,520 several group promoted the passionate secular excess as a necessary condition for a cohesive political category to emerge. 172 00:18:54,520 --> 00:19:02,680 And interestingly, he takes the French Revolution the archetypal example of popular sovereignty as an axiomatic example in his writing. 173 00:19:02,680 --> 00:19:06,550 And he even says, look, the revolutionaries and experience the government. 174 00:19:06,550 --> 00:19:13,540 The Jacobins was an absolute disaster. But what he's interested in is what he calls the ecstasy of joy when faced with 175 00:19:13,540 --> 00:19:18,310 the extremes of kind of life of counter-revolution and all this kind of stuff. 176 00:19:18,310 --> 00:19:24,310 And he's, in my view, is making the kind of quite conscious comparison to the common language, 177 00:19:24,310 --> 00:19:28,240 the passions that he's described amongst him, prisoners that he's seen. 178 00:19:28,240 --> 00:19:36,070 And he wants the transmutation of India prisoners in some form of kind of Hindu sovereignty that should be 179 00:19:36,070 --> 00:19:41,460 with secular is clear from several because concluding statements on the movement to his last he remained. 180 00:19:41,460 --> 00:19:47,320 He maintained the proselytising was only necessary because Hinduism notions of spiritual purity 181 00:19:47,320 --> 00:19:53,710 connived with fanatical Muslims to drive millions of low cost Hindus to convert to Islam. 182 00:19:53,710 --> 00:19:58,090 Since modern political categories depended on a visceral sense of common purpose, 183 00:19:58,090 --> 00:20:04,840 stockbroker's justification for reconversion was secular insofar as it was about achieving a parity of social strength, 184 00:20:04,840 --> 00:20:11,640 both in terms of raw numbers, but more importantly, perhaps the raw fellow feeling that underlay general will. 185 00:20:11,640 --> 00:20:18,090 Salako insisted that should he was not a means of antagonism, in his words between Hindus and Muslims, 186 00:20:18,090 --> 00:20:26,820 but a reconfiguration of their political relationship on the basis of, again, in his words, Wright's knowledge and right under right understanding. 187 00:20:26,820 --> 00:20:30,240 So it seems to be a very kind of, you know, responsive move in his understanding of it, 188 00:20:30,240 --> 00:20:36,030 that Muslims act religiously, that fanatically they don't allegedly have political reason. 189 00:20:36,030 --> 00:20:41,190 Hindus must deploy political reason as a sort of response to this. 190 00:20:41,190 --> 00:20:45,630 And he even says, you know, should he would construct in the way he uses bridge between Hindus and Muslims 191 00:20:45,630 --> 00:20:51,350 as distinct in enclosed formations that made parity feasible at this stage? 192 00:20:51,350 --> 00:20:57,600 But seven crore was in no doubt that while Hindus could be political, political Muslims would always be religious or political. 193 00:20:57,600 --> 00:21:07,570 So there's no real capacity in his thinking to convert what he sees as a theocratic Islam in something resembling a secular political category. 194 00:21:07,570 --> 00:21:11,320 As a paradigm for how Hindus were especially suited for secular politics, 195 00:21:11,320 --> 00:21:16,600 soccer would turn to the guitar and its account of Kinsley like Gandhi Suffolk, 196 00:21:16,600 --> 00:21:21,250 who viewed the Geeta as a philosophical rather than narrowly theological document document. 197 00:21:21,250 --> 00:21:28,870 So not not a doctrinal document, one that considered legitimate action for all without making a distinction between religion and non religion. 198 00:21:28,870 --> 00:21:34,240 For Gandhi, as we know, the greatest conversation between Krishna and Arjuna was instructive for desire. 199 00:21:34,240 --> 00:21:44,950 This action only through Gandhi's understanding of hymns hymns as the only thing that allows you really to achieve unattached political behaviour. 200 00:21:44,950 --> 00:21:49,360 Others, as we know, like Tilak, read the data more as a treatise on positive renunciation, 201 00:21:49,360 --> 00:21:53,650 and instead he regarded Kristof's advice as undergirding the historic sites political 202 00:21:53,650 --> 00:21:58,630 subject that was achievable only through violent action against the fraternal enemy. 203 00:21:58,630 --> 00:22:04,660 While the importance of Geeta to till it was was squarely in the realm of the temporal, others, like Aurobindo Ghose, 204 00:22:04,660 --> 00:22:10,600 regarded the battle of Kurukshetra as an arena in which all secular social values essentially broke down. 205 00:22:10,600 --> 00:22:13,700 And as Arjuna is faced with his dilemma, 206 00:22:13,700 --> 00:22:22,180 Ravinder recommends the abandonment of cost to entirely so the man transcends such considerations and lives purely within the divine subacute. 207 00:22:22,180 --> 00:22:28,330 Geeta, on the other hand, offers what what I've dubbed a perspective this conception of social and political truth, 208 00:22:28,330 --> 00:22:36,040 in which political interest and historical context were the final arbiters of appropriate action for several Hindu civilisation, 209 00:22:36,040 --> 00:22:46,210 had an inbuilt dialectic between reason and passion, which was especially suited to forming social aggregates in a changing historical environment. 210 00:22:46,210 --> 00:22:54,640 Chaturvedi has already shown that some workers are justified warfare by ignoring ethics in the pursuit of political Hinduism in this account. 211 00:22:54,640 --> 00:22:59,050 This is permissible since Muslim and British invaders had violated the ethics of war, 212 00:22:59,050 --> 00:23:05,830 and consequently Hindus were entitled to historical currency by recovering their pride and liberty at any cost. 213 00:23:05,830 --> 00:23:10,210 I would suggest that warfare was was one part of summer because engagement with the Quita. 214 00:23:10,210 --> 00:23:18,890 But he also turned to the tax discussion of the tripartite. Sorry, I forgetting to move forward in the slides. 215 00:23:18,890 --> 00:23:28,930 And yet he also turned the text discussion of the tripartite Gooners, or modes or qualities which constituted the personality of each individual. 216 00:23:28,930 --> 00:23:30,850 You can see these qualities on the slide. 217 00:23:30,850 --> 00:23:38,710 The three characteristics were present in different proportions in each individual and actually in principle in all things created by God, 218 00:23:38,710 --> 00:23:42,310 but also varied according to time and place. 219 00:23:42,310 --> 00:23:51,730 Sobaka made no judgement on which quality was more virtuous or more morally righteous, unlike Gandhi, who tended to favour subtopic traits. 220 00:23:51,730 --> 00:23:59,740 Sabotage suggests that the true meaning of the Geetha, unlike Islamic texts, unlike Christian texts, is not in terms of raw numbers, 221 00:23:59,740 --> 00:24:07,840 but it was lies that it was not in total using religious injunctions to virtue and absolute truth, 222 00:24:07,840 --> 00:24:11,620 but the qualities of people as they varied across time and space. 223 00:24:11,620 --> 00:24:18,280 So again, this is a very secular account of what these qualities enable one to to do in terms of analysing society, 224 00:24:18,280 --> 00:24:25,210 but then enable one to create a political movement on the basis of this kind of index. 225 00:24:25,210 --> 00:24:33,490 Only a quote, not absolute unquote absolute passionate social relations defined by the application of human reason 226 00:24:33,490 --> 00:24:40,480 would recapture the gator's essence and its analysis of the quote fine distinction between man and man. 227 00:24:40,480 --> 00:24:45,110 And I think that's really the key quote here about what Suffolk getting out of the goodness collected. 228 00:24:45,110 --> 00:24:50,920 Collectively, The Goonies make made up for the essence of Procreate, the German source of nature that in most accounts, 229 00:24:50,920 --> 00:24:59,380 comes from the divine and the fluidity and contradictions that inherently make any understanding of the logic of nature mystery. 230 00:24:59,380 --> 00:25:05,230 So returning to basic human impulses and bodily processes connotes the patanjali classical. 231 00:25:05,230 --> 00:25:12,880 Your text on the yoga citrus had reflected on the contradiction in being kind of repulsed at your own body, its functions, and so on. 232 00:25:12,880 --> 00:25:18,640 But yet, finding the identical features in another potentially attractive such variance in human feeling was, 233 00:25:18,640 --> 00:25:23,320 in his words, beyond human intelligence to grasp. In the end, 234 00:25:23,320 --> 00:25:28,510 subclause iteration of Procreate demanded that quote If a man wants to live in this world 235 00:25:28,510 --> 00:25:33,610 and quote he required in a historically reflexive three edged weapon as he called it. 236 00:25:33,610 --> 00:25:37,150 And I think that what he's again referring to is the boonies that not only are you 237 00:25:37,150 --> 00:25:41,740 using this to understand the diversity of kind of characteristics in the world, 238 00:25:41,740 --> 00:25:47,380 but you yourself must kind of cultivate each individual one as you encounter an obstacle in real life. 239 00:25:47,380 --> 00:25:51,100 So, you know, if you want to overcome an enemy, 240 00:25:51,100 --> 00:25:59,280 it would stand to reason that the right you say kind of traits are the ones he thinks are the most appropriate. 241 00:25:59,280 --> 00:26:03,540 So as I say, this is not about sort of absolute morality and unchanging truth. 242 00:26:03,540 --> 00:26:10,800 On the contrary, one could, in his words, successfully face these threefold qualities unquote in the various combinations only if the 243 00:26:10,800 --> 00:26:16,110 weapon was oriented towards a particular temporal goal and was adaptable in its pursuit. 244 00:26:16,110 --> 00:26:23,100 If Sarah's diagnosis was the Hindu, political subjectivity in his own time was only possible through passionate glory seeking, 245 00:26:23,100 --> 00:26:31,140 then the Gooner the Hindus needed to cultivate urgently was righteous. 246 00:26:31,140 --> 00:26:39,310 Poetry seems to become an important medium for establishing how the Queen is working in real life as well, 247 00:26:39,310 --> 00:26:42,120 and much like, you know, a lot of his contemporaries like kickball. 248 00:26:42,120 --> 00:26:48,180 And so, you know, I think sulcus is appealing to poetry because he appreciates that reason alone. 249 00:26:48,180 --> 00:26:52,080 Written down and kind of clear prose is not what is going to get to the heart of people's passions. 250 00:26:52,080 --> 00:26:56,790 Not not the sort of thing that's going to make them sequence it in the most appropriate way. 251 00:26:56,790 --> 00:27:02,350 And that again feeds into why he writes history in such a kind of swashbuckling way. 252 00:27:02,350 --> 00:27:07,720 You know, it's a very kind of highly stylised narrative history. So, you know, 253 00:27:07,720 --> 00:27:14,830 he's trying to nudge Hindus into a into a political rather than religious subjectivity with some of these interventions and Indonesian gesture, 254 00:27:14,830 --> 00:27:24,820 we find some collapsing philosophy and poetry into one another in order to rediscover the life affirming dialectic between beauty, passion and truth. 255 00:27:24,820 --> 00:27:30,010 And again, we don't know precisely which of nature's texts has or hasn't read, 256 00:27:30,010 --> 00:27:33,820 but he does make the point of saying that some of nature is in his prison library, 257 00:27:33,820 --> 00:27:39,700 so it stands to reason that he's he's generally acquainted with nature's works. 258 00:27:39,700 --> 00:27:48,010 It was only through the nuance of poetry that Salvatore felt that he could express the conflicting impulses imposed on man by the goodness and profit, 259 00:27:48,010 --> 00:27:51,940 musing upon the natural sciences and the dancing philosophy. 260 00:27:51,940 --> 00:27:57,340 Some of the stress, the tensions between scientific opportunism of his age and Hindu philosophies, 261 00:27:57,340 --> 00:28:03,100 preoccupations with self-loathing coming through positive renunciation of the material world. 262 00:28:03,100 --> 00:28:08,590 Juxtaposed to both of these was the lingering temptation of passionate and desirous collective action, 263 00:28:08,590 --> 00:28:12,560 which Subiaco encountered in quote historical science end quote. 264 00:28:12,560 --> 00:28:18,820 And it was in reading this that he says, you know, the will to power asserted itself with tremendous impact. 265 00:28:18,820 --> 00:28:25,310 So he feels as though he's trapped between this kind of, you know, highly materialistic, highly scientific reading of the world. 266 00:28:25,310 --> 00:28:33,920 And he says in his letters to his brother that he, you know, stands by utilitarianism, as is the thing that really opened his mind to politics. 267 00:28:33,920 --> 00:28:37,840 So, you know, on the one hand, you have that sepulchre. And then on the other hand, you have this character who's, you know, 268 00:28:37,840 --> 00:28:51,760 drawn to a kind of Mazzini and Nietzsche type of self making only in composing poetry, in his words, a highly ornate and emotional style. 269 00:28:51,760 --> 00:28:57,070 Did Salako feel he could resolve these tensions into a template of timely political action? 270 00:28:57,070 --> 00:29:03,910 So alongside history writing, it was poetry that result in subsequent tough words, the conflicting suggestions of the senses, 271 00:29:03,910 --> 00:29:11,800 the emotions and the reasoning Faculty of man and indeed thousands of lines of poetry were penned by him, 272 00:29:11,800 --> 00:29:15,400 allegedly on the walls of his cell in the jail. 273 00:29:15,400 --> 00:29:22,570 These verses, he claims, were committed to heart by a devoted fellow inmate who upon his release relayed them to subclause younger brother in Bombay, 274 00:29:22,570 --> 00:29:33,100 who had the the epic that he penned on the walls, published as commander in 1921 under the pseudonym Virginia Vasey, which means exiled. 275 00:29:33,100 --> 00:29:41,080 So title commander, the poem is a romantic tragedy, which which lyricist is the interactions between four protagonists Kamala, 276 00:29:41,080 --> 00:29:47,860 her husband Mukund, which is also a word for Flaubert and another name for the young Krishna. 277 00:29:47,860 --> 00:29:53,930 His friend Mukul, which is a synonym also meaning Flaubert and Mukhlas field, 278 00:29:53,930 --> 00:30:02,800 say the verses juxtaposed discussions of two types of Raja say passion, the erotic and the vengeful. 279 00:30:02,800 --> 00:30:05,500 The erotic is concerned with the necessary sexual, 280 00:30:05,500 --> 00:30:14,620 sexual and kinship relations required to reproduce the Hindu social unit and is compared with the equally carnal desire for revenge in the poems. 281 00:30:14,620 --> 00:30:22,810 Wider context, which is the battle of Pandit Kemal is depicted as trapped by a sort of biological determinism 282 00:30:22,810 --> 00:30:28,810 as she wanders a garden of flowers basking in their colours of love as speaker calls them. 283 00:30:28,810 --> 00:30:34,930 Subscore adds to this the erotic metaphor by noting the significance of rebirth through through flowers and seeds. 284 00:30:34,930 --> 00:30:40,840 The male characters are presented with the opportunity to contextually navigate their desires through the goodness. 285 00:30:40,840 --> 00:30:45,490 Mukund has taken a vow of celibacy until Mukul has married, but throughout the poem, 286 00:30:45,490 --> 00:30:54,550 Mukul is the mouthpiece of this biological determinism and urges Mukund to attend to his husband duties and carnal desires in order to procreate, 287 00:30:54,550 --> 00:31:00,260 rather than thinking of any wider sort of personal political duty. Beyond that? 288 00:31:00,260 --> 00:31:07,820 Yet this encouragement is not borne of any kind of in the social tradition, in fact, so powerful is the universal sexual impulse. 289 00:31:07,820 --> 00:31:16,190 The speaker even hints that Merkel is seeking to satisfy Kamala in the Garden of Flowers himself, even as he's urging her husband to do so. 290 00:31:16,190 --> 00:31:21,620 The importance of sexual action is not simply that it reduces the group, it reproduces the group, 291 00:31:21,620 --> 00:31:26,690 but that it also propagates the heroes heroes through which can do glory is made possible. 292 00:31:26,690 --> 00:31:27,980 Southern Cross spells this out, 293 00:31:27,980 --> 00:31:36,740 enlisting heroic Hindu warrior kings who fought campaigns against Muslim rulers and were born to a particular epoch to fulfil this glorious destiny. 294 00:31:36,740 --> 00:31:42,140 He even commends depictions of Hindu gods and goddesses having sexual intercourse because every Hindu 295 00:31:42,140 --> 00:31:47,840 parental union in sex is to be praised irrespective of marriage or the fetters of religious injunction. 296 00:31:47,840 --> 00:31:55,760 And so we're again, we're back to this kind of revelling in what what a conservative Hindu viewpoint would maybe view as obscene. 297 00:31:55,760 --> 00:32:01,160 Echoing his description of cohesion through the common vulgarity of the prisoners he talked about earlier, 298 00:32:01,160 --> 00:32:05,570 several shows how common last cuts across social barriers and lays bare the naivete 299 00:32:05,570 --> 00:32:11,000 of religious morality by moving away from the arbitrariness of cost and derma, 300 00:32:11,000 --> 00:32:18,740 which of course we don't have. Gumby takes to be a total inversion of liberalism and the sort of kind of hinted some Freudian slip 301 00:32:18,740 --> 00:32:24,920 Indian political power sephora.ca foregrounds the glory attained through historical self overcoming, 302 00:32:24,920 --> 00:32:29,090 as with his account to resume responsible external subjugation. 303 00:32:29,090 --> 00:32:37,460 In this case, the perceived Islamic yoke in the prison is as much a product of Hinduism psychological defects as it is Muslim religion or politics. 304 00:32:37,460 --> 00:32:45,650 The only political solution is that human desire and interest are completely fulfilled by the application of individual will and self overcoming. 305 00:32:45,650 --> 00:32:52,480 The Gunners allow for this transformation, where Islamic scripture ostensibly does not. 306 00:32:52,480 --> 00:32:58,930 With the prospect of war, however, some accord also uses Commander to explore when it would be appropriate for carnal desire 307 00:32:58,930 --> 00:33:06,010 and so the potential to reproduce the potential to metamorphosis into martial glory. 308 00:33:06,010 --> 00:33:10,280 Here he signals the adaptability and reflectivity of The Goonies when there is a sudden 309 00:33:10,280 --> 00:33:17,120 and static incursion into the bedroom at the point of looking the commander's orgasm. 310 00:33:17,120 --> 00:33:20,870 Also, it seems that to the point of the consummation. 311 00:33:20,870 --> 00:33:28,700 Mukul, the soldier who dressed as a soldier, burst into the bedroom and is determined to answer the call for a call to arms, 312 00:33:28,700 --> 00:33:35,960 even though she is deceased at this point to avenge himself on the Muslim armies in the name of the heroic Shivaji. 313 00:33:35,960 --> 00:33:42,260 At this point, Mukund in line with several close reading of the key to adapt his pursuit of glory to new desires, 314 00:33:42,260 --> 00:33:45,090 new interests and new psychological needs. 315 00:33:45,090 --> 00:33:53,390 Mukund flatly tells Mukul that he can no longer promise to bend commander and stay by her side when the enemies of him were poised to humiliate them. 316 00:33:53,390 --> 00:33:57,140 He rhetorically asks whether he and Mukul were not identical all along and 317 00:33:57,140 --> 00:34:02,420 that one need not make a definitive choice between sex and martial sacrifice. 318 00:34:02,420 --> 00:34:07,280 As Mukul had shown in the garden when he was sort of coming on commando when he shouldn't have been, 319 00:34:07,280 --> 00:34:15,590 one could and should pursue lust and the soldier's duty with equal vigour in order to help safe the sovereign Hindu interest. 320 00:34:15,590 --> 00:34:19,940 So at this point, you know, it's sort of background. 321 00:34:19,940 --> 00:34:28,490 Also, I want to go into too much detail, but my suggestion is that the shifts that happen in kind of British constitutional reform in nationalism, 322 00:34:28,490 --> 00:34:33,950 with things like the communal award of the sort of concrete ization of the Muslim separatist 323 00:34:33,950 --> 00:34:39,470 issue in Indian politics actually causes this this doctrine to become radicalised even further. 324 00:34:39,470 --> 00:34:45,860 So at this stage, we're talking of a certain type of parity Hindu glory seeking in order to overcome humiliation so 325 00:34:45,860 --> 00:34:51,980 that you can achieve some element with what's seen as the glory of a Muslim theological interest, 326 00:34:51,980 --> 00:34:59,210 even if it's not political. After the late 20s and 30s, I think this takes some sort of absolutist turn. 327 00:34:59,210 --> 00:35:05,460 So Saracho is eventually released in the thirties, as we know goes on to become the leader of the Maha Sabha. 328 00:35:05,460 --> 00:35:11,180 And we know within the Maha Saba, Hindutva was adopted as a popular definition of Hindu national self not the only one, 329 00:35:11,180 --> 00:35:15,470 but but was engaged with quite quite widely. So, for instance, 330 00:35:15,470 --> 00:35:25,160 be a smudgy in March A. The prime consideration for them is communal piety through military force such as that was such that Muslim 331 00:35:25,160 --> 00:35:33,470 theological aspirations to sovereignty were contained within a new political concord in which Muslims had to quote and this is Muji writing. 332 00:35:33,470 --> 00:35:37,250 So comport themselves that they may soon come to recognise that it is no longer 333 00:35:37,250 --> 00:35:44,450 paid to attack Hindus wantonly and quite what some workers secular definition of 334 00:35:44,450 --> 00:35:50,150 Hindu politics and reinforced was immunises words that victory alone at any cost 335 00:35:50,150 --> 00:35:54,950 and by any means counts irrespective of truth or general conception of sin. 336 00:35:54,950 --> 00:36:02,000 However, glory as a prerequisite for rekindling self-love seemed to fade from moong and jaywalkers iteration of Hindutva, 337 00:36:02,000 --> 00:36:11,870 so they focus on one aspect of it. They took an integrative view of Hindu civilisation, which actually in some ways is more conservative than Hindu. 338 00:36:11,870 --> 00:36:20,120 Nationalist funding came when she and Rajiv people like that. As a historical given, but lamented its lack of military organisation, 339 00:36:20,120 --> 00:36:25,640 the existing cultural distinctiveness of Hindus and even that sort of virtues were to be applauded. 340 00:36:25,640 --> 00:36:33,560 So you can see why. These figures also do a quite laudatory towards Gandhi of various points and could be 341 00:36:33,560 --> 00:36:37,820 applauded once the shadow of war had kind of passed and the shadow conflicted past. 342 00:36:37,820 --> 00:36:46,480 So in another quote, it's one says well and scientifically cultivated might to punish those who dare disturb your non-violence. 343 00:36:46,480 --> 00:36:49,640 You need to do it in order to actually retain non-violence, 344 00:36:49,640 --> 00:36:59,660 which is the sort of statement I can't imagine making as using non-violence as a kind of absolute form of morality that you are trying to get back to. 345 00:36:59,660 --> 00:37:04,670 Geochronology may have regarded the Congress off alliance as an artificial unity, in their words, 346 00:37:04,670 --> 00:37:10,100 but they had little to add beyond the clamour for military organisation and greater capacity for self-defence. 347 00:37:10,100 --> 00:37:17,030 A more nuanced reading was undertaken by Hindu idealists like nuts, but right and Malaysia and even Swami Sutherland, 348 00:37:17,030 --> 00:37:22,640 who was a leader of the shooting movement in northern India when Typekit was incarcerated. 349 00:37:22,640 --> 00:37:27,140 Also afterwards. These individuals certainly recognise the need for Hindu military organisation, 350 00:37:27,140 --> 00:37:35,090 but also a wider programme of quote rekindling the glory unquote of Hindu civilisation through 351 00:37:35,090 --> 00:37:39,770 renewed self-love and the recognition this would force upon other communities through respect. 352 00:37:39,770 --> 00:37:43,610 A stalwart supporter of Gandhi Shrubland did spiritualised his politics, 353 00:37:43,610 --> 00:37:50,300 unlike several interpreted the Ghitis battle of Kurukshetra as a real and sinful event which ushered in. 354 00:37:50,300 --> 00:37:58,490 Is it the kind of Yuga an age of mutual jealousies and pride after which Hindu cohesion was forever undermined? 355 00:37:58,490 --> 00:37:59,450 However, Sutherland, 356 00:37:59,450 --> 00:38:07,460 like Salako did propose that Hindu self-respect could be rekindled through a programme of Muslim reconversion that did not make caste distinctions, 357 00:38:07,460 --> 00:38:14,930 but actively encouraged those orders to return to the fold. The construction of Hindu temples in every major town capable of accommodating up 358 00:38:14,930 --> 00:38:20,300 to 5000 worshippers in shrublands ideal would inculcate the same undifferentiated. 359 00:38:20,300 --> 00:38:25,760 Passion nurtured by the Islamic State, in his view, Malawian much, 360 00:38:25,760 --> 00:38:29,360 but Wright also named Suffolk's essentials of Hindutva as the most important 361 00:38:29,360 --> 00:38:33,740 contribution to Hindu ideology because it offered a clear definition of a liberated, 362 00:38:33,740 --> 00:38:39,800 glorious and descriptive Hindu national, rather than considered the writing of essentials as itself. 363 00:38:39,800 --> 00:38:47,900 A glorious step forward in the Hindu reawakening that matched, in his words, the Vedic thorns that had inspired earlier stages and enlargement. 364 00:38:47,900 --> 00:38:49,340 Roy's words, Hindu glory, 365 00:38:49,340 --> 00:38:57,890 did not contemplate the exclusion of anyone who is prepared to sail under the Hindu flag and takes the credit or discredit that attaches to so. 366 00:38:57,890 --> 00:39:04,490 You can see there's a variety of kind of interpretations of this doctrine that you're Lajpat Rai. 367 00:39:04,490 --> 00:39:10,820 A lot of good work being done on him recently, I think, is a bit more sort of dynamic in his view of the Hindu Muslim question, 368 00:39:10,820 --> 00:39:15,680 but you can see others taking a slightly more rigid view as well. 369 00:39:15,680 --> 00:39:19,150 I think the rest of the state really won't say that your subject is definitely leaning towards that, 370 00:39:19,150 --> 00:39:23,060 that rigidity as time goes on throughout the 30s and 40s. 371 00:39:23,060 --> 00:39:30,530 And though they do differ from some of the paradigms of Hindu being posited by the idealists captured much of what sarvikas emphasis on desire, 372 00:39:30,530 --> 00:39:35,900 passion and glory intended to convey. It was not enough to achieve parity through strength of arms alone. 373 00:39:35,900 --> 00:39:42,500 One had to have a positive account of oneself as a social unit through glory and pride and self-love, 374 00:39:42,500 --> 00:39:48,350 and the respect and recognition that is forced on other from other communities. 375 00:39:48,350 --> 00:39:55,910 So, as Sabra says, there cannot be an honourable unity between a slave and his master, and this Republican language, I think, is very telling. 376 00:39:55,910 --> 00:40:00,620 It's not the language of interference, it's not the language of positive liberty per say. 377 00:40:00,620 --> 00:40:10,010 It's the language of the slave inhabiting a kind of psychological space that he thinks doesn't allow Hindus to prosper or even reassured Muslims. 378 00:40:10,010 --> 00:40:20,420 In his nineteen 1925 work Hindu psyche that just as Muslims had their own heroes around which a sense of pan-Islamic striving developed, 379 00:40:20,420 --> 00:40:26,570 his perspective is the count of communal glory positioned Hindu heroes like Shivaji against Muslim foes. 380 00:40:26,570 --> 00:40:30,710 And it's a really interesting section because he's almost doing the things that you know. 381 00:40:30,710 --> 00:40:34,670 I allow you to have your history in your heroes or your heroes. 382 00:40:34,670 --> 00:40:39,320 And I might write my heroes in a way that make your heroes look bad or cowardly or whatever. 383 00:40:39,320 --> 00:40:42,860 But but it's just a necessary aspect of writing history for a community. 384 00:40:42,860 --> 00:40:51,590 So again, that this sort of moving away from any sort of empirical truth, but more an attitude towards what history writing can do for a community. 385 00:40:51,590 --> 00:40:55,610 If in these stories, the Hindu heroes were ultimately defeated as they were at the Battle of Panipat, 386 00:40:55,610 --> 00:41:01,820 the record of glorious collective striving made the future rebirth of Hindu political identity possible. 387 00:41:01,820 --> 00:41:06,020 It's carnal desire was amongst the more powerful tools to bring about social unity. 388 00:41:06,020 --> 00:41:12,260 Individual sexual competition and lust obviously risks unsettling the social boundaries one was trying to maintain. 389 00:41:12,260 --> 00:41:18,860 And as such, Salako admitted that eventually all humanity would sooner or later have to be considered a single community. 390 00:41:18,860 --> 00:41:26,210 And so again, there's this retention of a certain kind of liberal arts to the cosmopolitan attitude that his earlier writing maintains. 391 00:41:26,210 --> 00:41:31,370 But at a more rudimentary stage of forming social bonds between fragmented peoples in India, 392 00:41:31,370 --> 00:41:34,580 passion would have to generate the largest social unity possible. 393 00:41:34,580 --> 00:41:40,850 And at this stage, he seems to think that because of everything that's going on in Muslim separatist politics, 394 00:41:40,850 --> 00:41:43,790 the Hindus are the only group that can do that. 395 00:41:43,790 --> 00:41:50,030 Why human desire had to be corralled into Hindu political formation at this stage was because one had to pursue the social 396 00:41:50,030 --> 00:41:57,380 configuration that maximised the potential will to power of a multitude at a particular historical juncture in 20th century India. 397 00:41:57,380 --> 00:42:02,750 Several pointed to Hindu religious categories as the most appropriate sociological scaffolding, 398 00:42:02,750 --> 00:42:11,510 upon which a large Indian social unity could be constructed. In this pursuit, sauerkraut makes no claims about the theological ambit of the state. 399 00:42:11,510 --> 00:42:19,220 He endorsed non-belief and the creation of a variety of imagined polities, so long as Hindus retain the general will to glory and political unity. 400 00:42:19,220 --> 00:42:27,710 This was epitomised by Shivaji, who called his Murata empire out from under Mughal sovereignty but who never forced Hinduism upon his subjects. 401 00:42:27,710 --> 00:42:39,590 Several Refaat referred to Shivaji erroneously by the German epithet for King Koenig, but he actually writes as cunning and implies that even the the, 402 00:42:39,590 --> 00:42:50,090 uh, the linguistic roots of this term gets entomology of this term means the able man the Kernan is the verb to to be able to do something in German. 403 00:42:50,090 --> 00:42:54,530 And he really, I mean, I tried to look this up because that was the automotive turning. It was no tour at all. 404 00:42:54,530 --> 00:42:59,450 So again, this is him really kind of trying to emphasise this business of the sovereign here. 405 00:42:59,450 --> 00:43:05,780 It must be the man who overcomes everything and embodies self of overcoming for the rest of the community. 406 00:43:05,780 --> 00:43:07,490 Although this is not the correct etymology, 407 00:43:07,490 --> 00:43:13,070 it does emphasise the significance of suffixes preoccupation with the secular and embodied in the sovereignty express. 408 00:43:13,070 --> 00:43:18,410 Both this desire for collective glory and the superhuman will to pursue it at any cost. 409 00:43:18,410 --> 00:43:25,620 As questions of Indian federal. Asian considered the permanent separation of Indian communities along majority Korean lines from the late thirties. 410 00:43:25,620 --> 00:43:31,080 South Korea's thinking becomes even more hard line the Muslim League, separate separatism risks, 411 00:43:31,080 --> 00:43:37,680 permanently subdividing communities and smaller political units, either within federal borders or two separate nation states. 412 00:43:37,680 --> 00:43:43,110 Several feet irreversible Hindu fragmentation since vestigial minorities from both religious groups 413 00:43:43,110 --> 00:43:48,270 will be left in the various Hindu all-Muslim dominated provinces or into new sovereign states. 414 00:43:48,270 --> 00:43:54,420 Speaking to the massacre in 1937, several imputed this strategy to Islam's theological rigidity, 415 00:43:54,420 --> 00:44:00,620 causing it to irrationally quote stand in the way of larger associations and aggregates of mankind. 416 00:44:00,620 --> 00:44:05,000 And under such circumstances, this species of communalism, as he calls it, 417 00:44:05,000 --> 00:44:11,450 is condemnable from the human point of view and constitutes to him an acid test distinguishing 418 00:44:11,450 --> 00:44:18,020 a justifiable nationalism or communalism from an unjust and harmful war against his words. 419 00:44:18,020 --> 00:44:20,810 By this point, Sabra could no longer aspire to parity, 420 00:44:20,810 --> 00:44:28,940 and his ideal of Hindutva from the 30s would force Muslims into a dominated minority status in a contiguous Hindu polity. 421 00:44:28,940 --> 00:44:33,650 Sufferers early, a composite account of Hindu-Muslim revolution in Indian War of Independence of 422 00:44:33,650 --> 00:44:38,690 1919 was possible because Hindus had reclaimed the glory and self-love through 423 00:44:38,690 --> 00:44:43,070 Shivaji campaigns against the Mongols and could now enter into a political conflict 424 00:44:43,070 --> 00:44:48,440 with Muslims who recognised Hindus as equals on the basis of their glory. 425 00:44:48,440 --> 00:44:53,630 In the aftermath of partition, however, several totally redefined his story of 1857, 426 00:44:53,630 --> 00:44:59,960 with Hindus now described as fighting a war of liberation from both the British and the perfidious Muslim collaborators. 427 00:44:59,960 --> 00:45:06,230 And it's interesting that if anyone plays the role of collaborators in his 1989 count, it's the Sikhs. 428 00:45:06,230 --> 00:45:09,590 So he shifted, shifted the emphasis completely. 429 00:45:09,590 --> 00:45:16,730 Whereas in 1912, some could hope for a resurgence of vestigial revolutionary will from 1857 to overthrow the British and create, 430 00:45:16,730 --> 00:45:25,370 in his words, a United States of India. By 1949, this idea was edged out by dreams of Hindu empire that avenged earlier invasions 431 00:45:25,370 --> 00:45:30,710 from beyond the Khyber Pass by even dreaming of subjugating Afghanistan. 432 00:45:30,710 --> 00:45:35,690 Domineering imperial glory now substituted relative national glory because partition had 433 00:45:35,690 --> 00:45:41,510 resulted in the externalisation of the Muslim League's so-called religio political ambition. 434 00:45:41,510 --> 00:45:45,770 Even South Asian Muslims were thereby transfigured into quote, in his words, 435 00:45:45,770 --> 00:45:52,880 an everlasting enemy because there were no in several terms small Pakistans in every town. 436 00:45:52,880 --> 00:45:56,690 Consequently, even if Muslims in India remained a numerical minority, 437 00:45:56,690 --> 00:46:02,480 Solbakken accused them of not accepting political minority in the manner of the Parsis or Anglo Indians, 438 00:46:02,480 --> 00:46:08,720 since Muslims would retain the desire and being to dominate with external assistance when dealing with the political science, 439 00:46:08,720 --> 00:46:10,520 as he calls it a foreign relations. 440 00:46:10,520 --> 00:46:17,450 One could not throw the question of political Concord's back onto the social as he had done in his social constitution, 441 00:46:17,450 --> 00:46:21,590 which is what Lagunas was all about. Which is to say that with Pakistan, 442 00:46:21,590 --> 00:46:28,310 that could not be a sort of socially constructed political party that because allegedly achieved on the Andaman islands, 443 00:46:28,310 --> 00:46:34,670 and he does credit himself with having achieved that. So again, we should maybe take that with a pinch of salt. 444 00:46:34,670 --> 00:46:39,860 And the Gunners remain central to having navigated this increasingly polarised environment. 445 00:46:39,860 --> 00:46:43,070 Actualising a Hindi political categories still relied on glory, 446 00:46:43,070 --> 00:46:51,290 but could now entertain the complete subordination of Muslims and their relegation to a deep, politicised and purely religious minority. 447 00:46:51,290 --> 00:46:57,050 Viewing the Gandhian renovation of the Gaon concept of Ahimsa as a perversion of the Vedic flexibility imbued 448 00:46:57,050 --> 00:47:05,130 in the goodness sabka exhorted Hindus to supercharge register passion into quote enraged intolerance. 449 00:47:05,130 --> 00:47:10,800 To be sure, it was still a vital prerequisite for Hindus to overcome their humiliation and suffering continued 450 00:47:10,800 --> 00:47:16,170 to critique individuals like a Belphegor who characterised the Hindu history as a chain of quote, 451 00:47:16,170 --> 00:47:24,310 continuous defeat in the fight for survival of of which Ambedkar claims every Hindu did feel ashamed. 452 00:47:24,310 --> 00:47:31,450 Subiaco exhorted him there is to move beyond even the vengeful glory of Kamala by extracting an effective surplus through conversion, 453 00:47:31,450 --> 00:47:35,530 violence and sexual warfare in order to permanently subordinate Muslims. 454 00:47:35,530 --> 00:47:40,090 Drawing on the works of Gujarati, Brahmin and former member of the Indian National Congress came one. 455 00:47:40,090 --> 00:47:49,610 She said Baraka makes the reconstruction of Hindu temples pillaged by Muslim invaders as a key of the key plank of the end of the platform. 456 00:47:49,610 --> 00:47:54,950 Munshi had written highly stylised histories of India and his native Gujarat, 457 00:47:54,950 --> 00:47:59,870 which embellished classical and mediaeval accounts of universal Hindu kingship and victory over Arabs, 458 00:47:59,870 --> 00:48:03,860 Persians and Afghans between the 8th and 13th century centuries. 459 00:48:03,860 --> 00:48:08,150 Some of these dynasties had also rebuilt temples destroyed by Muslim invaders, 460 00:48:08,150 --> 00:48:17,210 and it was in this spirit that when she campaigned to have the stone of Temple famously rebuilt in the early 1950s, 461 00:48:17,210 --> 00:48:21,470 however, Sarvikas engagement with when she's programme was not simply to echo, 462 00:48:21,470 --> 00:48:27,590 rather than scheme of providing an institutional locus around which a unified Hindu identity might emerge. 463 00:48:27,590 --> 00:48:33,800 It did not even repeat because earlier analysis of the jail masjid as a political combined for conversion. 464 00:48:33,800 --> 00:48:40,010 Instead, he now called for enraged intolerance and retribution against mosques as a way of eradicating any 465 00:48:40,010 --> 00:48:45,920 Muslim claim to historical glory as a way of forever safeguarding Hindu political sovereignty. 466 00:48:45,920 --> 00:48:49,730 Several salako understood the wiping out of quote existence. 467 00:48:49,730 --> 00:48:58,700 All the masjid, without exception and quote, is the only way Hindus would be restored to its original glory. 468 00:48:58,700 --> 00:49:03,740 Those conceptualisation of carnal desire and sex also altered from his poetic discussion of it. 469 00:49:03,740 --> 00:49:09,380 Kamala had framed the tension between sexual and moral duty as a form of civic virtue through communal glory, 470 00:49:09,380 --> 00:49:18,680 seeking in a way similar to Hagel's identification of the need to resolve the tension between family values and civic duty in Sophocles and. 471 00:49:18,680 --> 00:49:27,410 His analysis of police activity after 1925, however, several weaponized sex into an increasingly violent to say action. 472 00:49:27,410 --> 00:49:35,750 As with temple politics, sex became a tool for dominating Muslims through enraged intolerance and relegating them to a minority category. 473 00:49:35,750 --> 00:49:43,190 Salako recommended the abduction, rape and forced conversion of Muslim women as a secular act of communal reason because Islamic fanaticism, 474 00:49:43,190 --> 00:49:52,350 in his words, ostensibly obligated Muslims to convert American women en masse in excess of any reasonable political objective. 475 00:49:52,350 --> 00:49:58,440 So adding to the problem, Hindu religious duty was typified by Pramanik injunctions against impurity and 476 00:49:58,440 --> 00:50:04,590 had in some estimation promoted the chivalry that stopped in his viewpoint. 477 00:50:04,590 --> 00:50:10,740 Hindu soldiers from raping Muslim women and by allowing non Hindu women to be returned to 478 00:50:10,740 --> 00:50:15,810 their communities and not properly understanding the lesson of the Gooners Hindus had, 479 00:50:15,810 --> 00:50:23,970 quote utter disregard of the proper place, time or person for understanding virtue and had quote fell as miserable victims. 480 00:50:23,970 --> 00:50:29,940 As a result, Sabathia's modelling of this abduction and rape of enemy women, 481 00:50:29,940 --> 00:50:39,210 in his words on the epic Ramayana as Demon King Ruthven encouraged Hindus to emulate so-called shameless was the practises, and I'm glossing this. 482 00:50:39,210 --> 00:50:44,310 This aspect of this thought. I mean, Luna Sebastian's written, fantastic journal article on it. 483 00:50:44,310 --> 00:50:45,660 So that's worth reading. 484 00:50:45,660 --> 00:50:51,060 But these were justified since they were in defence of Hindu political sovereignty and were not a form of unthinking Muslim religion, 485 00:50:51,060 --> 00:50:57,350 political aggression, in his words, which he said was now motivated by an unmediated sensuality. 486 00:50:57,350 --> 00:51:03,420 Nora Robins enemies didn't make the gods Rahman Lakshman portrayed as definitively wrong in their chivalry, either, 487 00:51:03,420 --> 00:51:08,190 so several cortines them worthy of imitation because their virtue was justly adapted 488 00:51:08,190 --> 00:51:12,540 to the context in which they were guarding their own sovereignty during war, 489 00:51:12,540 --> 00:51:20,430 when their womenfolk were abducted and taken to the ASO Kingdom. They responded by meting out what Sabra calls military and political defeat, 490 00:51:20,430 --> 00:51:27,330 but also what he calls social revenge by killing in quotes the demons of the enemy and 491 00:51:27,330 --> 00:51:34,860 rescuing Hindu polluted women without regard for britanico kind of morality on purity. 492 00:51:34,860 --> 00:51:39,060 So in the glorious now subset now subsisted on the absolute prevention of the 493 00:51:39,060 --> 00:51:42,960 future glory of the enemy by attacking the reproductive means and through this, 494 00:51:42,960 --> 00:51:45,870 their capacity for producing glorious heroes. 495 00:51:45,870 --> 00:51:55,440 This these special weapons for special occasions of some of them were justified until Muslims had quote dwindled into a negligible minority. 496 00:51:55,440 --> 00:52:04,590 So what I want to say is in this perspective, this world view, the goodness could certainly not nurture religious tolerance where appropriate, 497 00:52:04,590 --> 00:52:12,600 but Salako decided that such liberality should be allowed only when the Muslim was no longer capable of enhancing the tiger, 498 00:52:12,600 --> 00:52:17,960 free scoring and scope of their own religion. So just to finish up, 499 00:52:17,960 --> 00:52:25,940 there can be no doubt that if we conflate secularity with the idea of religious tolerance or separation of of of politics from religious 500 00:52:25,940 --> 00:52:33,080 activities we do in the West and clearly suffer because politics offered a pretty full vision of secular action in secular politics. 501 00:52:33,080 --> 00:52:39,890 But some of those post can look, the politics was secular because it redeployed non spiritual categories like glory in a 502 00:52:39,890 --> 00:52:46,130 way to index the psychological capacity or the incapacity of a multitude of social union. 503 00:52:46,130 --> 00:52:48,860 Moreover, in the form of the three edged weapon of The Goonies, 504 00:52:48,860 --> 00:52:58,970 these Hindu categories made Indians the masters of their own social psychology independent of a political ConCourt or a secular constitution. 505 00:52:58,970 --> 00:53:04,340 Yet this seemingly dynamic social constitution was predicated as a secular response in sarvikas 506 00:53:04,340 --> 00:53:11,000 estimation to Muslims as nothing but an unthinking religious political as opposed to secular antagonists. 507 00:53:11,000 --> 00:53:17,030 In this way, Hindu authors claim to secularity relies paradoxically in the incapacity to imagine 508 00:53:17,030 --> 00:53:22,280 an alternative secular concord based on spiritual but non doctrinal categories, 509 00:53:22,280 --> 00:53:27,770 as arguably Mahatma Gandhi could do. Even as a deeply outsized religious minority, 510 00:53:27,770 --> 00:53:34,340 Muslims were to be retained within the borders of a sovereign Hindu polity because the secular categories of glory and recognition, 511 00:53:34,340 --> 00:53:41,960 which is to say, the conditions of possibility for Hindutva as a political category were all relative and relational in character. 512 00:53:41,960 --> 00:53:48,690 On the eve of decolonisation on, veterans astutely noted the curious destination that some workers thought had arrived. 513 00:53:48,690 --> 00:53:56,510 That asking why quote Mr. Savelkoul of the sowing the seed of enmity between the Hindu and Muslim nations should one that they should live 514 00:53:56,510 --> 00:54:04,430 under one constitution and occupy one country and quote solbakken would justify this in the language of imperial rather than national glory. 515 00:54:04,430 --> 00:54:12,200 Citing the Catholic empire of Austria-Hungary and the Muslim Empire of Ottoman Turkey as political models in both of these polities, 516 00:54:12,200 --> 00:54:19,190 the glory of majority depended upon their dominance over a Congress of politically subordinated to minorities, at least in surrogacy. 517 00:54:19,190 --> 00:54:27,470 Even if Hindutva is defined against a fanatical Islam which stood and Islam which stood in the way of larger social aggregations, 518 00:54:27,470 --> 00:54:35,450 the type of secular Hindu politics Subiaco legend rejoiced and relied upon the presence of the quote Open enemy. 519 00:54:35,450 --> 00:54:42,920 This enemy was devoid of any political reason and whose raison d'etre was reduced exclusively to the object of secular Hindu glory, 520 00:54:42,920 --> 00:54:49,100 as in when the historical context demanded it. It is hardly surprising, then, that in more recent times, 521 00:54:49,100 --> 00:54:54,980 members of the Sangh Parivar would justify their political violence by claiming that quote Muslims had 522 00:54:54,980 --> 00:55:02,210 no compulsion about killing people while a Hindu would pause before killing and ask why he was doing it. 523 00:55:02,210 --> 00:55:04,977 Thank you very much.