fascinating fascism indian style.

A Facebook comment and a  Facebook ' like'  by  a Facebook friend laid bare the face of fascism in India.  It  saw the arrest of  two girls and the  vandalising of  property . 

 Behind that totally unacceptable police action  is a long and deeper story .  Reading this article  makes one aware of the road, one hopes, India does not  follow as it play out its long fascination  with fascism and with the Idea of   being  an Aryan society. 

I personally don't think it will. The chaos of its roads is a pointer to a society that is hard to  control - unlike Germany- with its perfectly ordered autobahns and its perfectly disciplined drivers. 

A  Delhi music critic had once pointed  out that it was societies with written music that were more likely to become fascist.  Indian Music and the chaos on its roads will hopefully save India from a fascist future.  

Ever since Thackeray’s passing, many of India’s most influential voices have joined in the kind of lamentation normally reserved for saints and movie stars. Ajay Devgn described him as “a man of vision”; Ram Gopal Varma as “the true epitome of power”. Amitabh Bachchan “admired his grit”; Lata Mangeshkar felt “orphaned”. Even President Pranab Mukherjee felt compelled to describe Thackeray’s death as an “irreparable loss”. The harshest word grovelling television reporters seemed able to summon was “divisive”.

It is tempting to attribute this nauseous chorus to fear or obsequiousness. Yet, there is a deeper pathology at work. In 1967, Thackeray told the newspaper Navakal: “It is a Hitler that is needed in India today”. This is the legacy India’s reliably anti-republican elite has joined in mourning.

The fascist threat

Fascism, Gramsci understood, was the excrement of a dysfunctional polity: its consequence, not its cause. Liberal India’s great failure has been its effort to seek accommodation with fascism: neither Thackeray’s movie-industry fans, nor Mr. Mukherjee are, after all, ideological reactionaries. The Congress, the epicentre of liberal Indian political culture, has consistently compromised with communalism; indeed, it is no coincidence that it benignly presided over Thackeray’s rise, all the way to carnage in 1992-1993 and after.

This historic failure has been mitigated by the country’s enormous diversity. The fascisms of Thackeray, of Kashmiri Islamists, of Khalistanis, of Bihar’s Ranvir Sena: all these remained provincial, or municipal. Even the great rise of Hindutva fascism in 1992-1993 eventually crashed in the face of Indian electoral diversity.

Yet, we cannot take this success for granted. Fascism is a politics of the young: it is no coincidence that Thackeray, until almost the end, dyed his hair and wore make-up to conceal his wrinkles. From now until 2026, youth populations will continue to rise in some of India’s most fragile polities — among them, Bihar, Uttar Pradesh, Haryana, Maharashtra, and Jammu & Kashmir.

For years now, as economic change has made it ever-harder for masses of people to build lives of dignity and civic participation, we have seen the inexorable rise of an as-yet inchoate youth reaction. From the gangs of violent predators who have raped women in Haryana, to the young Hindu and Muslim bigots who have spearheaded the recent waves of communal violence, street politics is ever more driven by a dysfunctional masculinity. Thackeray’s successes in tapping this generation’s rage will, without doubt, be drawn on in years to come by other purveyors of violence.

India desperately needs a political project that makes possible another, progressive masculinity, built around new visions for everything from culture, the family and economic justice. No vanguard for such a project, though, is yet in sight.

http://www.thehindu.com/opinion/op-ed/an-authentic-indian-fascism/article4112448.ece