They call it “MASA,” for “Muslim, Arab and South Asian.”
So this is a category that includes Norwegian converts to Islam, Assyrian Christians, and Bhutanese Buddhists.
Also, “South Asians” are now part of two overlapping acronym communities, as we’re already “AAPI.”
The early 2010s saw the internet (particularly youtube) filled with “Takedown” videos of famous public intellectuals and debaters of the likes of Christopher Hitchens, Sam Harris, Jordan Peterson, Ben Shapiro. These figures typically have a contrarian take, rhetoric flourishes, exuberant confidence, and sometimes even persuasive arguments. As Youtube and Takedown videos become popular in India, one individual has made more waves than most others — J Sai Deepak – a lawyer cum debater.
India that is Bharat was published 4 months ago and has created quite a buzz — which isn’t restricted to social media. The book is a bestseller on Amazon with 1584 ratings with an average of 4.8. Even on the conservative Goodreads, the book is rated at 4.55 after 167 ratings. I decided to review this book in detail after a few recommendations, especially as I feel people to the liberal side of me in the Hindutva — Liberal Overton will not give this book the honest assessment it deserves.
India that is Bharat is book 1 of a trilogy that seeks to set the foundation for the arguments J Sai Deepak is going to put forth in volumes 2 and 3. The basic premise of the argument (i am paraphrasing) is that events from the 15th century to 19th century Europe that shook the world led to universal definitions of concepts like “Modernity”, “Secularism”, “Equality” and “Rationality”. The author claims that these definitions were fundamentally shaped by the Protestant reformation and underlying Christian morality and are hence “Christian”. In addition, these values went hand in hand with the 18th and 19th-century colonization of Bharat, the legacy of which is still ubiquitous in India. For someone who is even superficially well-read on these topics and has an open mind — this claim is not unsupported (though one could argue on the fine details). The clarity of thought of the author is at display in every word of the book. The book is not a scholarly exercise but a precise multi-utility instrument at the disposal of the ever-growing Indic consciousness movement.
Having accepted this basic premise, the 4 “schools” thought to address it are — Modern, Post-Modern, Postcolonial, and Decolonial, of which the author clearly favors “Decolonial school” as it addresses the “Protestant” elephant in the post-colonial nation-states — Coloniality. The book is divided into three sections, Coloniality, Civilization, and Constitution; each of which is expanded using primary references juxtaposed with the author’s insights. The references give the narrative authenticity but those need analysis and extrapolation which the author goes on to provide with surgical precision with a clear end-goal. In most cases, the analysis of the primary references is convincing and solid (though there are some glaring misses — will expand on them later). The extrapolation from even the most solid inferences is however hit and miss. Like the author, I would also attempt to break my review into three neat sections — the Good, the Bad, and the Overstated.
the GOOD:
The immense work put into building this narrative doesn’t escape the reader’s attention. Especially the argument put forth in the final chapter — “the standard of civilization” is a compelling one and doesn’t often get recognized in the public international discourse. A lot of the issues from that very framework continue to haunt countries like India under the veil of international consensus. The author also does a good job of convincing the reader that seeing India as a “civilizational state” is wishful thinking at best. The author also convincingly brings the various points of divergence between India/Dharmic and Christian/Protestant thinking. It is undeniable that this divergence brought about both the direct and indirect stereotyping of “Hindoos” and their “traditions”, the legacy of which the Hindus of the 21st century have to countenance. Eg: The academic mainstream thought of viewing the Sramana traditions (and to a lesser extent Sikhism), primarily as revolts against Brahmanical orthodoxy (of Varna)— similar to the Protestant Reformation against the Catholic church. Also, the Essential practices test applied to Hindu Sampradayas with emphasis on the written word.
Another interesting point brought forth by the author is the difference in attitudes towards non Humans (nature in general) between the Abrahamic faiths and Indic faiths. What the author didn’t touch upon, but could have added is the attitudes towards Darwinian evolution are also in great divergence in these two OETs (onto etymologies) of Western and Eastern faiths. If a man is a part of nature, evolution is easier to digest. Sadly this harmony with nature which takes the form of worship of nature is seen as a joke in the Abrahamic OET. (Though I do not concur with the author in fullness that a lot of current problems with environmentalism come out of this universalism).
In general, the primary references in the book are well researched and the inferences drawn from them are robust and provide a solid foundation for an interested reader to extrapolate. Constituent assembly debates, House of common debates are presented tersely enough to get a moderately deep understanding of the discussions at hand.
However, the biggest positive contribution of the book is that it recognizes “Coloniality” as an impediment to the realization of Indian(particularly Bharatiya) potential. The continued and blind aping of the west — be in food habits, dress codes, language policy all prevent the confidence of the native from growing. Good communication is often correlated with good English in most fields where the institutional imprint is high (from the Tech industry to journalism). I can tell this from first-hand experience that the country has lost thousands (maybe lacs) of brilliant and honest minds, who are not “Modern” in their outlook, do not get the necessary support from society in general and institutions in particular. Nowhere is this more self-evident than in the Supreme court and English media journalism. Mediocre yet articulate English-speaking elites have suppressed the talents from the subaltern sections of the society from rising up.
the BAD:
Having said the above, I have profound problems with a lot of narratives in the book. My primary problems (as well as support) with the narrative are illustrated below
Below are a few of the numerous examples in the book which signify the fallacies of the narrative.
In some cases diseases, such as smallpox and the plague, were introduced with the knowledge that the indigenous community was not immune to them.
Kindle location 1054
2. The author addresses the Christian/Colonial framing of the Jati-Varna system by quoting the works of Nicolas Dirks’ among others. While the Colonial reading of Jati-Varna which became the modern Caste System is refuted; the alternative hypothesis for the reality of the Jati-Varna system is missing. The author also completely avoids the recent genetic studies which point to unique endogamy among Indian Jatis which has poked a lot of holes in Nicolas Dirks’s hypothesis.
3. In general the references to and inspiration from Greco Roman culture in Enlightenment are largely omitted while its Protestant roots are overemphasized.
It abounds with works of imagination not inferior to the noblest which Greece has bequeathed to us
Location 5209
A lot of the modern concepts which gained traction in the Enlightenment were clearly of Greco-Roman (or even Indian, Persian) origins. While these may be denied by a section of Christian thinkers in the past (and even so today) — that is not true for the mainstream Western scholarship.
4. It would be fair to assert that the nuance of piecemeal and incremental progress (which incidentally the author might support as a legit way of native reform) has been put through the post-modern lens. Eg: The takedown of Emmanual Kant and his Christian worldview which encompassed racism.
There are some more examples that illustrate my broader point, but I will not add all of them here. (Maybe I can publish my detailed notes somewhere else if needed). In addition to these specific issues, the major incoherent argument made is the insistence of viewing “Modern” concepts of “Equality”, “Liberty”, “Rationality”, “Reason” as at least quasi Protestant. The natural consequence of this is the call for being “Vary” of these concepts themselves – not just their imposition by Coloniality.
This assertion of erroneous as looking at Englightenment primarily a consequence of Protestant Reformation is tenuous at best. But more importantly, history is rife with Concepts/“Memes” which come out of an OET per se and over time lose connection to the OET itself (to view those concepts from the lens of their germination). The savior/messiah concept seems to have made an impression on Indic faiths from Judeo-Christian OET leading to “Maitreya the messiah” (on may also claim that Hindu Kalki is also a result of that but I am not confident about it). This clearly happened without “Coloniality” as Rome only became a Chrisitan empire later. The same is true for the Crystallization of Islamic orthodoxy which not only drew upon concepts of Totalitarian Assyria but also learning mechanisms of Turanian Buddhism (Buddhist influence of Madrassas).
Ironically the template used by the author to claim that modernity and rationality are Christian (Protestant) is exactly the template used by post-modernists (and now Woke) to classify modernity, science, and rationality instruments of White supremacy. This is also the exact same mechanism used by Leftist scholars and Ambedkarites to dismiss or oppose aspects of Hindu culture under the guise of attacking “Brahminism”.
This is a plain double standard disguised as moral relativism.
Another major umbrage I take to the narrative (at least in the first book) feeds into a post-modern and moral relativist framework for contemporary issues. It is one thing to view the past through moral relativism, but completely different to view and judge different groups in the society using different standards. Concepts of community rights and standards become imperative in such a framework and the author makes it crystal clear in the following passage
Kindle Location 3448-3455
While it would be incorrect to claim that the author’s narrative is attacking individual rights, it is clear “if individual rights are adversely affecting interests of a group then the individual right must be traded off against the greater good”. To bolster this position one might take the example of Sabrimala but let’s take a slightly different and problematic example. Will an individual who stands to inherit immense ancestral wealth lose it because of an unapproved marriage or a lifestyle decision? Will the group interest (endogamy/tradition) trump individual rights? More importantly, how is “group interest” defined? In this framework is Jati endogamy as a tool of preserving ancestral traditions a valid “Group interest” which trumps individual rights (related to property specifically). I am not suggesting that this framework wouldn’t allow individuals to legally marry outside group, but the costs associated with such an activity could be legally recognized. Will the provision in Article 35A for Kashmiri women to lose state domicile be defensible under this framework of Preference for “Group interests” over individual rights?
the OVERSTATED:
The author spends the first section of the book linking Coloniality to Protestant reformation and its ramifications. While the link between the two is undeniable, the emphasis laid on Christian roots of Western civilization, Coloniality, and to an extend Enlightenment is strongly contestable. It is not about whitewashing history but acknowledging how other factors play an important and even at times decisive role in the changes that took place after the fifteenth century. This omission would lead an ignorant reader to put the onus of the New world order emphatically on Protestant reformation and its repercussions while ignoring the other factors.
The author almost spends an entire chapter (10) bolstering the idea that British Secularism (or somewhat even-handed treatment of faiths) is a result of pragmatic and mercantile self-interests and not secular enlightenment principles. This is a classic strawman, for even Anglophiles do agree that the British outlook towards religions in India was due to a pragmatic and mercantile attitude; of first the Company and then the Crown. Quotations from conservative members of an Anglican monarchy (not a secular republic unlike France) and Bishops are used to convey the idea that the British Crown and its parliament were Christian and not secular. While the British Anglican church is always seen as somewhat benign compared to other Protestant denominations, the claim that they are seen as secular/idealist in outlook isn’t true for even the 20th century — let alone 19th century (which the book claims to refute).
This line of argument takes the form of overstatements like “Christian character of Government of India” and “legislative bodies acted with the political theology of Christianity”, “Christianisation of morality” and a lot more with immense emphasis on the Christian side of British coloniality. But if this efficient and well-oiled state machinery secondary or even tertiary plans of proselytization, wouldn’t have managed to convert more than 1% of the mainland Hindu population? (most Christians at the time of Independence resided in Goa, Kerala, and Northeast).
In CONCLUSION:
Overall it is fair to say that the author doesn’t confront the plurality of viewpoints on the topic he is addressing. The rhetorical tools which the author deploys in the audiovisual medium are somewhat blunted in the written word, and this also is a weakness of the book. He makes a persuasive case for Decoloniality despite these flaws, but the argument is far from water-tight. (though clearly, a majority of readers would disagree). Every now and then amidst robust points, the author also displays his tendency for hyperbole like calling retention of Hindu identity of the geography of the majority a paper identity. Not only that, but the author also uses postmodernist (“woke terms”) like “politico-epistemic violence of modernity” which is a red flag for whoever is following the debates around these issues in the West.
The book comes out as a precise instrument and not as an inquiry — which is both its strength and its biggest weakness. To date, I have not come across one legitimate critique of the book, either on GoodReads or Amazon or any digital or non-digital publications. The reason for this is clear though, one side of the ideological spectrum treats the author and his arguments as a pariah or upstart — either too extreme or too mediocre for attention. On the flip side, the other side has and will continue to treat this work as “Groundbreaking”, “Red-pilling” or “even personification of perfection” which seems a stretch even with concessions – especially coming from people who are vastly well-read and more of an intellectual bend than myself. I would argue the people on all sides of the political spectrum taking these positions are either dishonest, myopic, or incompetent. Or maybe it’s that they’re blown away (or repelled) by the personality and rhetoric prowess of the author.
While the readers of this post wouldn’t necessarily agree with all the criticisms I have made above, at least some of the criticisms ought to stick.
Having said that, the book was very important and consequential, especially due to the ingrained coloniality in our institutions and minds (especially the courts). For all its faults, the core argument of the book — that India still has a considerable colonial hangover and needs to shed it to become Bharat — stands solidly by the end of the book. The author has also inspired and convinced me to become more Bharatiya despite my profound disagreements with the book. For context: On identifying with the label “Liberal” over “Conservative”. My position on the liberal/conservative scale has shifted slightly to the conservative side due to my engagements with the author’s (and many other) viewpoints in general and this book, in particular. This book can also be seen as part of the famous Tilak vs Agarkar/Ranade debates that have shaped the Marathi society for the last 100 years. One could say that the intellectual and state pendulum has swung more in Agarkar’s favor and this book is an attempt to wrestle it back towards Tilak.
Given the popularity of the book and the author, the cliche saying “Love it, Hate it but you can’t ignore it” is perfect, to sum up the book in particular and the Decoloniality movement in general. It is definitely a must-read for all interested in public discourse about India that is Bharat.
Post Script:
There may be some errors in my original criticism – especially Point 1 of section the “Bad” which can be worded better. My criticism was about allegation of “with the knowledge that the indigenous community was not immune to them” which was not supported by the author by references. That narrow point stands it is unreferenced but pointed criticism around it I made is wrong.
I was unaware of the scholarship which points that early Europeans may have some awareness of the way immunity works and how the it played in way of accelerating their colonization.
We are at a tipping point,” said Rohit Chopra, one of the conference organizers and a professor of communication at Santa Clara University. He said the issue went beyond the conference. “It’s about the principles of freedom of expression, academic freedom and of a university being a space where people can speak for the most vulnerable.”
The online conference, Dismantling Global Hindutva, included panels on the hierarchical caste system, Islamophobia and differences between Hinduism the religion and Hindutva the majoritarian ideology. The event was co-sponsored by departments of more than 40 American universities, including Harvard and Columbia.
The whole piece is a mishmash. First, let’s stipulate that many Hindu activists are unsophisticated, illiberal, and nasty pieces of work. But someone like Suhag Sukhkla is none of those things. So the article focuses more on the former than the latter because the former is sensationalistic. Yet, many of the reported threats are credible to me because I myself have received various forms of these invectives from 15-year-old masturbaters in India on Twitter (though a little surprised adults behave like this too). But beneath the bluster and thuggishness, there’s a legitimate grievance. Imagine an academic conference on Islam that spotlighted its hierarchical gender system, religious dominionism, and the differences between Islam as a culture and Islam as a religion. Such a conference wouldn’t happen because academics would fear Muslim outrage and violence, and, they see Muslims as subalterns and marginal, and so above criticism.
The first issue illustrates why many Indians and Hindus are behaving like this: they’ve seen the heckler’s veto work on weak-spined academics before. They’ve seen it work for Muslims, and they’ve seen it work for left-wing activists. When Charles Murray was physically attacked at Middlebury it got results. Murray really can’t speak in public anymore at such venues because the cost of security would be prohibitive. The second issue is that academics don’t really believe in freedom of expression anymore, they believe in critiquing the powerful. They’re activists. Ideologues. What the Hindus are doing is turning the master’s tools against the master when they leverage identity politics and their status as people of color. The academics, who don’t really believe in freedom of expression, respond with most gusto when they try and smear Hindus by connecting them with Nazism and argue for their hegemonic status vis-a-vis Muslims in the subcontinent. It’s all who/whom here.
I believe in dispassionate analysis and Epoche. Many Hindu activists and believers are wrong on many things. And I tell them so when I think this. But I don’t do this because I want to “deconstruct Hinduism.” I don’t really care that much about Hinduism, or Islam, or any religion. I want to know what’s true. When humanities scholars gave up on the truth, they gave up on the high ground from which they could defend their viewpoints as part of free speech. This is the world they created. You told people that truth is subordinate is power. Your enemies now seek power to force you to speak their truth.
When the halls of power echo your voice, when titans of commerce and capital don your colors, when hallowed institutions bow to your ritual, does that make you a revolutionary? Well it does in today’s America.
It’s all a bit odd. Millions of fire-breathing activists believe they are fighting a once in a millennium battle against the forces of oppression stemming from a white supremacist state, greedy capitalist mega-corporations, and various organizations that toe the aforementioned’s line; yet all of the power centers mentioned agree with the ideology of this “resistance.” So what are they really even resisting? History shows its style when it rhymes and repeats. The poetry of the past is a delight but can be a disaster once it reaches the present. I believe we are seeing many of those themes today. What is happening in the digital realm took place centuries ago in the physical realm. The Dark Ages beckon us in order for us to see the light of the day. Continue reading Disinformation FeudalismBest comment: “Razib guy is trying so hard to keep his woke islamism under check and I appreciate it.”
The Pew Survey on India is long. Here are my main impressions/surprises:
– The strong emphasis on Hindi in the Gangetic plain is pretty striking (“Central”)
– The stuff about mass conversions to Christianity in South India seems overdone. I understand people can/will lie on Census due to reservations, but this seems less plausible for a pollster. That being said, a disproportionate number of conversions are in the South
– South India is less religious, less nationalistic, etc. This seems to apply across religions (that is, Muslims in the South are less focused on religion just like Hindus in the South are)
– Opposition to “inter-caste” marriage is very strong. And, it is strong among non-Hindu groups too
– All Indians seem rather nationalistic
The sex-ratio skews male outmarriage for immigrants but balances out for native-born Indian Americans. The 30% rate is pretty low from what I expected. Also, surprised that 40% of spouses of Indian Americans were Indians born in India, but I wonder what percentage of these are 1.5 generation (born abroad, raised in the USA).
Sometimes I can’t help it, I’m going to do it. So here it goes, Yoga Teacher Jessamyn Stanley Believes White Supremacy Has Polluted Yoga – and It’s Time to Talk About It:
Jessamyn Stanley needs you to know what yoga is really about – and it’s not the poses.
In her new book Yoke: My Yoga of Self-Acceptance, the yoga instructor and body activist shares reflective personal essays that touch upon everything from racism to the cultural appropriation of American yoga, from consumerism to cannabis.
…
The book explores the existence of white supremacy and cultural appropriation in American yoga. “I would venture to say that everything in our collective society is rooted in white supremacy. I am sure there are many people who would disagree with that, and honestly I don’t care because I believe that and I know it’s the case,” she says.
…
“The appropriation comes from practitioners who are not South Asian looking at South Asian teachers and saying, ‘I need to do exactly what they’re doing. I need to practice yoga exactly how they’re practicing it.’ Yoga as a concept exists in so many cultures. It’s literally the basis of so many different things: the idea of acceptance and the yolking together of the light and the dark. But these teachers are just saying, ‘Practice yoga.’ They’re not saying, ‘Pretend to be Indian.’ They’re not saying, ‘Steal someone else’s ethnic identity.’ They’re saying, ‘Practice the balancing of truth and light within yourself.’ “
Two words: Kali Yuga. This whole timeline is cursed. It’s absurd. It’s perverted.
I’m not Hindu, so I don’t “believe” in yoga in a spiritual sense, though I have seen its efficacy is a form of exercise firsthand. But the way it is…yoked, to the most absurd and bizarre social justice movements today is just a wonder to behold.
