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[32] [a] He describes Hindutva, states Bhatt, as "one of the most comprehensive and bewildering synthetic concepts known to the human tongue" and "Hindutva is not a word but a history; not only the spiritual or religious history of our people as at times it is mistaken to be by being confounded with the other cognate term Hinduism, but a ...
The Hindutva movement has been described as a variant of "right-wing extremism" [8] and as "almost fascist in the classical sense", adhering to a concept of homogenised majority and cultural hegemony. [9] Some analysts dispute the "fascist" label, and suggest Hindutva is an extreme form of "conservatism" or "ethnic absolutism". [10]
Distortion of history in the National Council of Education Research and Training (NCERT) textbooks has been frequently observed under the BJP governments. [11] [12] G. N. Devy writes, "the discipline of history is so rich now in its knowledge of the past that Hindutva’s speculative historiography, though imposed upon learners through the NCERT, can hardly make a dent in it."
The Hindutva movement has extensively argued for the unity of Hinduism, dismissing the differences and regarding India as a Hindu-country since ancient times. [167] And there are assumptions of political dominance of Hindu nationalism in India , also known as ' Neo-Hindutva '.
The book received mainly positive reception. According to Antony Copley, the writer of "Hinduism in public and private: reform, Hindutva, gender, and sampraday", the book "exemplified" Vivekananda's theory of the difference between Hindutva and Hinduism. [10]
Later, Hindu Mahasabha leader V. D. Savarkar's 'Hindutva' ideology also had a profound impact on Hedgewar's thinking about the 'Hindu nation'. [ 42 ] The initial meeting for the formation of the Sangh on the Vijaya Dashami day of 1925 was held between Hedgewar and four Hindu Mahasabha leaders: B. S. Moonje , Ganesh Savarkar , L. V. Paranjpe and ...
Essentials of Hindutva [1] [2] is an ideological epigraph written by Vinayak Damodar Savarkar in 1922. [ 3 ] [ 4 ] The book was published in 1923 while Savarkar was still in jail. [ 5 ] It was retitled Hindutva: Who Is a Hindu?
Vinayak Damodar Savarkar, a leading figure of Hindu Mahasabha, founded and promoted the principles of Hindutva, a Hindu nationalist ideology. Savarkar was an atheist who saw Hinduism as a cultural identity rather than a religious one. Savarkar wanted to "minimize the importance of religion in his definition of Hindu". [37]