By Madhu Hebbar This is a 3-part series: Part 1, Part 2, Part 3 (this article) Hindutva, like all nationalisms, is context-dependent, shaped by India’s pluralistic yet fragmented society and its history of external domination. Far from being supremacist, it reflects a pragmatic response to historical challenges, with a global outlook that critics overlook. The principle swadesho bhuvana trayam* exemplifies

By Madhu Hebbar This is a 3-part series: Part 1, Part 2 (this article), Part 3 Left-leaning academics, particularly in Western and Indian secular institutions, frequently criticize Hindutva as a monolithic, aggressive ideology that marginalizes non-Hindus, especially Muslims and Christians. This critique, often rooted in postcolonial, Marxist, or secular universalist frameworks, reveals a native bias within academia—a predisposition to view

By Madhu Hebbar This is a 3-part series: Part 1 (this article), Part 2, Part 3 Nationalism, a force that binds people through shared identity, culture, or values, takes diverse forms across the globe, each shaped by its historical and cultural context. From the civic nationalism of the United States to the ethnic nationalism of 19th-century Europe, from Swami Vivekananda’s