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It seems to change and mutate with the particular historical situation but will keep manifesting itself in some form or another. And “one may argue forcefully that the real welfare of India will wait until the country has been religiously purged” (190). Smith concedes that though the Hindus and Muslims had been at that point emphasizing their differences, “at times…the two groups have also had much in common, and have accepted their differences calmly” (190). He explains this with the proposition that communalism was mild until the twentieth century but was made acute by capitalist and political forces unleashed by British imperialism.
44 Ayesha Jalal’s Self and Sovereignty (2001) takes the newspaper as the site for the study of popular politics in the lead up to partition, Arvind Rajagopal’s Politics after Television (2001), Siddharth Varadarajan’s ‘The Ink Link’ in The Concerned Indian’s Guide to Communalism (Panikkar ed. 1999), Peter Manuel’s ‘Cassettes and the Contemporary Hindu-Muslim conflict’ in Cassette Culture (Manuel 1993). ‘The Iconography of Rama’s Chariot’ by Richard H. Farmer and other similar essays in Making India Hindu edited by David Ludden (1996).
Thus, it is majoritarianism and minoritarianism at the same 25 Once one has arrived at the characterization of something as a ‘consciousness’ it seems only fair to allow it to escape definition! 26 A position first propounded by the nationalists and continues to be the most popular view. Bayly (1998) and Christophe Jaffrelot (1999) though in slightly different ways in both. 28 Nandy’s writings on secularism beginning with his very first piece, ‘An Anti-Secularist Manifesto’ (1985). 29 Most prominently held by Nehru (1934).