Relevant bibliographies by topics / Communalism India

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Communalism India'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 July 2024

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Journal articles on the topic "Communalism India"

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Copland, Ian. "‘Communalism’ in Princely India: The Case of Hyderabad, 1930–1940." Modern Asian Studies 22, no. 4 (October 1988): 783–814. http://dx.doi.org/10.1017/s0026749x00015742.

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The time has come when the communal holocaust must be confined to the Indian States, the time has come when both the Hindu and Muslim newspapers must be prevented from blowing communalism into British India. There was a time when our politicians like Gokhale rightly used to take pride in Indian States being free from communalism, which was a vice in British India.… But the table appears to have been turned.
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Abramov, D. "Communalism in Contemporary India." World Economy and International Relations, no. 1 (2006): 96–103. http://dx.doi.org/10.20542/0131-2227-2006-1-96-103.

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Amin, Zukhruf. "Hindu Orthodoxy versus Indian Pluralism." Review of Human Rights 9, no. 1 (December 15, 2023): 101–17. http://dx.doi.org/10.35994/rhr.v9i1.242.

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The rise of Hindutva or Neo-Hindu nationalism has undermined the inclusive, all embracing and coexisting nature of Indian secular democracy. The political utilization of the doctrine of Hindutva has led to multi-dimensional challenges in the Hindu majoritarian state of India. The exercise of extant communalism has driven the Indian minorities to a state of constant insecurity. It reflects religio-nationalist identity politics particularly under the Modi regime, which is posing security challenges to multiple communities in India. The divided Communalism with Hindu majoritarianism has characterized the state of India with deeply entrenched Hindu racial supremacy that has caused increasing human insecurity in India. The study analyses how the rise of Hindutva is creating problems for the Indian pluralism. The study argues that the rise of ultra-Hindu-nationalism in practice of populist identity intellectual leadership in India has threatened the human security at the domestic level.
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Bhambhri, C. P. "State and Communalism in India." Social Scientist 18, no. 8/9 (August 1990): 22. http://dx.doi.org/10.2307/3517339.

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Pandey, Anurag. "Communalism and Separatism in India." Journal of Asian and African Studies 42, no. 6 (December 2007): 533–49. http://dx.doi.org/10.1177/0021909607083219.

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Kesselman, Amrita, and Mark Kesselman. "Class, Communalism and Official Complicity: India after Indira." Monthly Review 36, no. 8 (January 2, 1985): 13. http://dx.doi.org/10.14452/mr-036-08-1985-01_2.

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Pratap Gurjar, Vishesh. "Communalism in postcolonial India: changing contours." Contemporary South Asia 25, no. 1 (January 2, 2017): 109–10. http://dx.doi.org/10.1080/09584935.2017.1307585.

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Ahmad, Shahbaz. "Combating Communalism through Correct Narratives." Shanlax International Journal of Arts, Science and Humanities 10, no. 2 (October 1, 2022): 1–7. http://dx.doi.org/10.34293/sijash.v10i2.5102.

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Communalism is an ideology which negates the concept of pluralism and assumes that not only the interests of a religious community are common, but these are necessarily opposed to the interests of other religious communities. In India, communalism has spread mainly due to false historical narratives. The British historians, with an aim to create Hindu-Muslim dissension, divided the Indian history into Hindu, Muslim and British periods. It was projected that Hindus and Muslims had been two homogenous blocks who have always been antagonistic to each other and the subject of history is mainly a narration of the confrontation of Hindus and Muslims. It was also propagated that the religion of Islam spread mainly by sword and there was vast desecration of temples by Muslim rulers. But this communal version of history is not supported by historical research. All religions preach love and compassion and no religion teaches hatred for any class of persons. Responsible citizens of all religions need to become vocal and give an ideological challenge to communalism. Religious fanaticism needs to be strongly condemned and the common moral values of religions be emphasized. Highlighting the correct historical narratives and emphasizing the composite Indian culture will be helpful in engendering an environment of harmony and brotherhood. If the forces of Peace and Harmony become vocal, communalism will itself take a back seat.
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Srimanjari. "Seminar on 'Communalism in India': A Report." Social Scientist 18, no. 6/7 (June 1990): 49. http://dx.doi.org/10.2307/3517479.

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van der Veer, Peter. "‘God must be Liberated!’ A Hindu Liberation Movement in Ayodhya." Modern Asian Studies 21, no. 2 (April 1987): 283–301. http://dx.doi.org/10.1017/s0026749x00013810.

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There seem to be at least two elusive concepts in the sociology of India: caste and communalism. On caste Eric Wolf makes the point eloquently: ‘The literature on the topic is labyrinthine, and the reader is not always sure there is light at the end of the tunnel’ (1982: 397). The sociological perspective on caste seems to be obscured by a great deal of confusion about the place of religious values and sentiments in Hindu society. According to Louis Dumont (1970: 6, 7), the primary object of the sociology of India should be a system of ideas and the approach that of a sociology of values. Since the religious ideology, on which the caste system is based in his view, seems to have been fixed already in the classical period of Indian civilization, caste becomes a static, a-historical phenomenon in Dumont's writing and in much of the debate originating from it (cf. Van der Veer 1985). The same may easily happen with that other most elusive concept of the sociology of India, communalism. Again Dumont can be our misleading guide here. He argues that ‘communalism is the affirmation of the religious community as a political group’ (1970: 90). In terms of their religious values and norms there is a lasting social heterogeneity of the Hindu and Muslim communities (95–8). This argument amounts to a ‘two-nation’ theory, based upon an a-historical sociology of values.
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Dissertations / Theses on the topic "Communalism India"

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Van, Dyke Virginia. "Sadhus, sants, and politics : religious mobilization and communalism in India /." Thesis, Connect to this title online; UW restricted, 1999. http://hdl.handle.net/1773/10792.

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Shani, Ornit. "The making of 'EthnoHinduism' in India : communalism, reservations and the Ahmedabad riots of 1985." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/273386.

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Militant Hinduism announced its presence in India in the early 1980s. Since then, it has posed a challenge to the biggest functioning democracy in the world and the secular ethos on which its nation state was formed. The Hindu nationalist Bharatiya Janata Party (BJP) emerged as an alternative force to the once dominant, secular Congress party and came to power in the 1990s. The rise of Hindu nationalism was accompanied by recurring large-scale communal (Hindu-Muslim) riots. The notion of a monolithic Hindu identity is, of course, inherently implausible in view of the differences of caste which fragment it. This thesis seeks to investigate and explain the formation of a "Hindu identity" and the growth of communalism in India since the 1980s. The key questions my research addresses are: why and how did a "Hindu identity" crystallise and why were such a large number of people mobilised in its name with sufficient success to affect the shape of Indian politics? The growth of Hindu nationalism over that period, I argue, is better understood as the effect of transformations among Hindus rather than simply as a conflict between Hindus and Muslims. This dissertation argues that Hindu nationalism, while ostensibly directed against Muslims, was, in fact, the product of tensions between Hindus. The hostility of some Hindus against Muslims is closely related to caste conflicts, especially those between `forward' and `backward' castes. Remarkably, the startling rise of Hindu militancy against Muslims in the 1980s coincided with the extensive growth of caste conflicts. Actually, in some cases, caste conflicts turned into Hindu-Muslim violence. These caste conflicts have revolved around the state's redistributive policies for the benefit of backward castes Hindus. These preferential policies for backward castes have served to complicate and antagonise caste relations, especially as they appeared to offer lower and backward castes greater opportunities for social mobility. As some segments of the lower and backward castes appeared to improve their economic situation, forward caste Hindus feared that their own opportunities were being restricted and their dominance challenged. They were now suddenly forced to compete with the lower castes, of lesser status, on terms, which they perceived to be disadvantageous. The intensification of communal antagonism since the 1980s, I argue, reflected the resulting and growing uncertainties within the Hindu moral order. The growth of Hindu militancy and the formation of a "Hindu identity" was therefore informed by the complex inter-relationship between caste and class. Its ascent was largely reproduced and energised by the state's policies and political discourse. These findings make it difficult to see either religion or cultural particularism as the sole, or even primary source of the conflict in India. This line of reasoning is pursued through the lens of the large-scale Ahmedabad riots of 1985. Chapter one establishes the background. It delineates the transformations in the political economy and socio-economic changes, particularly in the interrelations between caste and class among Hindus. Chapter two sets out the political context in which the reservation crisis and the growth of communalism occurred. In the 1970s and 1980s there was no evidence of endemic or even newly developing Hindu-Muslim strife in the politics of Gujarat. Political conflicts, in so far as they concerned religion, focused on the "Hindu order" and issues of caste. The intervention of the state, especially in its reservations policy, addressed issues of equality as if they were synonymous with the rights of religious minorities. In so doing, it enabled caste conflicts to develop and deepen communal rivalries. Chapters three and four present two views of the Ahmedabad riots of 1985. Chapter three recaptures the formal view of the riots as it was seen by the various agencies of the state and represented in their documents. Chapter four provides an alternative account, and reflects on the events from a vernacular grass-roots perspective as revealed in both archival documents and oral testimonies of survivors and witnesses. Consequently, it exposes the formal view to critical analysis. Chapter five provides an analysis of the making of EthnoHinduism. It analyses the implications of the Ahmedabad riots for the relationships between caste, class and communalism. By investigating the riots in the context of Gujarat politics the thesis seeks to offer an explanation for the rise of militant Hindu nationalism in India since the 1980s.
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Appileyil, Varghese Varghese. "Violence against Christians of India in the first decade of the twenty-first century." Fort Worth, Tex. : [Texas Christian University], 2009. http://etd.tcu.edu/etdfiles/available/etd-03162010-153500/unrestricted/Appileyil.pdf.

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Thesis (D.Min.)--Brite Divinity School, Texas Christian University, 2009.
Title from dissertation title page (viewed Apr. 19, 2010). Includes abstract. "A project report and thesis submitted to the Faculty of Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Ministry." Includes bibliographical references.
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Prasad, Binoy S. "Comparative political violence : riots and the State in the United States and India /." free to MU campus, to others for purchase, 1997. http://wwwlib.umi.com/cr/mo/fullcit?p9841328.

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Sarkar, Abhijit. "Beyond famines : wartime state, society, and politicization of food in colonial India, 1939-1945." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:d9ed9566-5baa-42b0-83a7-3d1f6909cf59.

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This thesis explores the origin of one of the most engrossing concerns of the post-colonial Indian state, that is, its extensive, intricate, and expensive feeding arrangements for the civilians. It tracks the colonial origin of the post-colonial welfare state, of which state-management of food is one of the most publicized manifestations. This thesis examines the intervention of the late colonial British state in food procurement and distribution in India during the Second World War, and various forms of such intervention, such as the introduction of food rationing and food austerity laws. It argues that the war necessitated actions on the part of the colonial state to secure food supplies to a vastly expanded British Indian Army, to the foreign Allied troops stationed in India, and to the workers employed in war-industries. The thesis brings forth the constitutional and political predicaments that deprived the colonial central government's food administration of success. It further reveals how the bitter bargaining about food imports into India between the Government of India and the War Cabinet in Britain hampered the state efforts to tackle the food crisis. By discussing the religious and cultural codes vis-à-vis food consumption that influenced government food policies, this thesis has situated food in the historiography of consumption in colonial India. In addition to adopting a political approach to study food, it has also applied sociological treatment, particularly while dealing with how the wartime scarcity, and consequent austerity laws, forced people to accept novel consumption cultures. It also contributes to the historiography of 'everyday state'. Through its wartime intervention in everyday food affairs, the colonial state that had been distant and abstract in the perception of most common households, suddenly became a reality to be dealt with in everyday life within the domestic site. Thus, the macro state penetrated micro levels of existence. The colonial state now even developed elaborate food surveillance to gather intelligence about violation of food laws. This thesis unravels the responses of some of the political and religious organizations to state intervention in quotidian food consumption. Following in this vein, through a study of the political use of famine-relief in wartime Bengal, it introduces a new site to the study of communal politics in India, namely, propagation of Hindu communal politics through distribution of food by the Hindu Mahasabha party. Further, it demonstrates how the Muslim League government's failure to prevent the Great Bengal Famine of 1943-44 was politically used by the Mahasabha to oppose the League's emerging demand for the creation of Pakistan.
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Brun, Christelle. "De la caste marchande gujarati à la communauté religieuse fatimide : construction identitaire et conflits chez les daoudi bohras (ouest de l'Inde)." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20031.

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A partir de l'ethnographie d'une secte minoritaire de l'islam indien, les ismaéliens daoudi bohras, cette thèse explore les processus menant à la construction identitaire en tant que communauté religieuse distincte. Les daoudi bohras, dont une large majorité vit entre Mumbai, le Gujarat et le Sind, forment à la fois une caste commerçante et une secte ismaélienne chiite avec ses propres rites. Dès l'époque coloniale, et ce jusqu'à aujourd'hui, des conflits internes ont porté sur les modalités de l'autorité suprême, celle du guide religieux le d'ai et de l'organisation par laquelle il gouverne, la dawat. Cette thèse, à travers un travail monographique, explore les différents aspects d'un conflit qui a abouti au relatif échec des réformes religieuses demandées par une branche 'progressiste'. Une première partie historique revient sur la genèse de ce communautarisme durant la période coloniale puis dans le contexte de l'émergence des nationalismes religieux en Asie du sud. Une deuxième partie explore les composantes de l'identité communautaire. Quelle est la nature de la « dawat », l'institution religieuse représentative de l'ensemble des membres? La réorganisation de cette institution s'est opérée dans la concurrence avec d'autres organisations prosélytes (hindouisme militant, islam réformé, sécularisme ressenti). Progressivement, l'association fonctionnelle de la caste, dont l'objectif premier était de représenter les intérêts du réseau mercantile, s'est affirmée comme la résurgence d'un modèle de gouvernance idéal. Tandis que les relations politiques se teintent de clientélisme, la communauté est sacralisée autour de sa puissante institution centrale
This thesis explores the processes which frame the identity construction as a distinctive Ismaili religious community. The research is based on a detailed ethnography study of this minority of Indian Muslims. The Dawoodi Bohras are largely settled in the region of Mumbai, Gujarat and Sind. They represent both a business caste as well as an Ismaili shia sect which nurtures its own rites. Since the colonial time, internal conflicts have confrontated the supreme authority and the “dawat” central organization. This thesis explores the various aspects of the conflict which have resulted in a relative failure of the religious reforms which were requested by a progressive branch of the community. The first part of the thesis examines the genesis of this communalism within the context of the emerging religious nationalisms in South Asia.The second part investigates the different aspects of the community identity. What is the nature of the “dawat”, the religious institution representing the dawoodi bohras? The reorganization of this institution occurred in the confrontation with the political environment (Hindutva, reformed Islam, secularism). The association of the mercantile caste, promoting the interests of the membres of the network, has gradually become sacralized and emerged like « a religious ideal society ». While the political relations of the dawat are based on clientelism, the power of this central institution is sacralized within the community
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Robinson, Mark. "Religion, class and faction : the politics of communalism in twentieth century Punjab." Thesis, University of Sussex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328642.

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Jullien, Clémence. "Du bidonville à l’hôpital : anthropologie de la santé de la reproduction au Rajasthan (Inde)." Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100146.

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Depuis les années 2000, le secteur de la santé de la reproduction, longtemps délaissé par le gouvernement indien, semble constituer un sujet d’inquiétude, notamment dans le nord du pays. Les taux de mortalité encore élevés discréditent l’image de superpuissance que l’État indien aime afficher, le déséquilibre du sex-ratio continue de se creuser en dépit des mesures législatives en vigueur et, malgré une importante baisse du taux de fécondité, le pays doit faire face à une population de plus d’un milliard deux cent millions d’habitants. À partir d’un terrain ethnographique d’un an et demi dans un hôpital public et dans des bidonvilles de Jaipur où une ONG œuvrait pour l’institutionnalisation de la santé maternelle, cette étude analyse les réactions des femmes et de leur famille face aux techniques persuasives et au pouvoir discrétionnaire que le personnel hospitalier et les membres de l’ONG utilisent à leur égard. Elle montre également en quoi les programmes de santé, censés garantir l’accès aux soins, tendent paradoxalement à rendre les bénéficiaires les plus vulnérables davantage conscients des inégalités socio-économiques dans leur vie quotidienne et renforcent les stéréotypes existants. À travers l’expérience des femmes, la santé de la reproduction apparaît comme un domaine sensible où des tensions sociales (castes, classes) et religieuses s’expriment et se cristallisent. La prise en charge de la santé de la reproduction ne se réduit pas à la santé materno-infantile mais englobe les questions de discrimination à l’égard des petites filles, du faible pouvoir décisionnel des femmes et du recours limité à la contraception, enjeux cruciaux qui attisent les différences au sein de la société indienne, sous couvert de progrès et au nom de l’intérêt de la nation
Since the 2000s, the Indian government’s long-neglected reproductive health sector has been a subject of growing concern, especially in the northern part of the country. Mortality rates remain high, calling India’s superpower image into question; the sex ratio imbalance keeps growing despite legislative measures to correct it; and, despite a significant dip in the fertility rate, the country now has a population of over one-billion-two-hundred-million inhabitants. Drawing on one-and-a-half years of ethnographic fieldwork in a public hospital and several slums in Jaipur, this study analyses the reactions of women and their families to the techniques of persuasion and decision-making power used by hospital staff and NGO workers who institutionalise maternal health. The study also shows how health programmes meant to secure universal access to care paradoxically reinforce existing stereotypes and tend to make vulnerable patients even more aware of socioeconomic inequalities in their daily lives. Through the lens of women’s experiences, reproductive health appears to be a sensitive node where religious and social tensions of caste and class get expressed and crystallised. Thus, reproductive health is not confined to maternal and child healthcare; it includes core issues of discrimination toward young girls, the limited decision-making power of women, and ambivalence about contraception among women. While often presented in the guise of progress and the national interest, the institutionalisation of reproductive health actually maintains social disparities within Indian society
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Osman, Shafick. "La géopolitique de la République de Maurice." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040240.

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Il s’agit d’une « photographie » géopolitique de la République de Maurice avec deux axes très précis : la géopolitique interne et la géopolitique externe du pays. L’analyse est faite à partir de faits essentiellement rapportés dans la presse mauricienne, si riche en diversité et commentaires. Puisant dans la profondeur historique pour essayer d’expliquer le présent, c’est le premier travail d’analyse et de réflexion sur la géopolitique de la jeune république mauricienne. La complexité des rapports entre les différents territoires (Rodrigues et Agaléga) avec l’île Maurice est expliquée, de même que les relations et positions d’ambiguïté avec la Grande-Bretagne (et les Etats-Unis) et la France sur les « contentieux » au sujet de l’archipel des Chagos et de Tromelin respectivement. Les rapports tendus entre les différentes communautés présentes à Maurice sont exposés, de même que la problématique de conversion de terres, souvent agricoles, en résidences de luxe pour étrangers fortunés et projets immobiliers d’envergure. La politique étrangère « neutre », propre à Maurice, est aussi examinée dans le cadre de sa géopolitique externe, de même que sa multiple appartenance aux organismes régionaux indianocéaniques et africains. De par sa « réussite économique » connue de l’étranger, Maurice ambitionne de devenir le centre de toutes choses dans la région et elle se propose d’être la passerelle financière entre l’Afrique et l’Asie. Ayant des liens « ombilicaux » avec l’Inde, Maurice est restée cependant pro-occidentale avec une nette poussée de la francophonie et un déclin de l’influence britannique. Africaine politiquement, Maurice s’oriente économiquement vers l’Asie
The work is a ‘snapshot’ of the geopolitics of the Republic of Mauritius with a two-pronged approach: The Internal Geopolitics and the External Geopolitics of the country. The analysis made is from facts mainly reported in the Mauritian press, so rich in diversity and comments. Going down the historical depth to try to explain the present, it is the first work of analysis and reflection on the geopolitics of the young Mauritian republic.The complexity of the relationships between the different territories (Rodrigues and Agalega) with Mauritius Island is explained, as well as the relationships and ambiguous positions with Great Britain (and the United States) and France on the issues of the Chagos Archipelago and Tromelin respectively. The tense relationships between the different communities present in Mauritius are exposed, as well as the controversial issue of land conversion -often agricultural land- to luxury residences for wealthy foreigners and ambitious real estate projects. The ‘neutral’ foreign policy of Mauritius, so unique, is also examined in the context of its External Geopolitics, as well as its multiple belongings to regional organisations in the Indian Ocean and in Africa. Known abroad for its ‘economic success’, Mauritius aspires to become the regional hub of all possible things and it has positioned itself to be the financial gateway between Africa and Asia. Having ‘umbilical’ links with India, Mauritius has remained however pro-western with an impressive Francophone boost and a decline of the British influence. Politically African, Mauritius is now economically oriented towards Asia
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Björkelid, Joakim. "“In the spirit of the constitution” : A study of Amit Shah’s rhetoric on immigration and Indian identity." Thesis, Uppsala universitet, Institutionen för lingvistik och filologi, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-412756.

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The purpose of this paper is to analyse how India’s Minister of Home Affairs, Amit Shah, constructs the image of minorities and refugees in articles, speeches, and on social media platforms. The analysis is performed with the method of qualitative content analysis within a theoretical framework of propaganda put against the backdrop of Hindu nationalism. The main analysis is divided into four categories, based upon Jowett and O'Donnell’s model of analysing propaganda, going into the themes of: context surrounding the speech; communalism; values; and target audience. This paper argues that Amit Shah’s speech in the upper house of the parliament of India, is a part of a larger Hindu nationalist campaign concerning questions of Indian identity that dates back to, at least, the early 20th century.
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Books on the topic "Communalism India"

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1940-, Engineer Asgharali, and Shakir Moin, eds. Communalism in India. Delhi: Ajanta Publications (India), 1985.

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Burdwan, University of, ed. Communalism in contemporary India. [Burdwan, West Bengal]: Burdwan University, 1994.

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Bipan, Chandra. Communalism in modern India. 2nd ed. New Delhi: Vikas, 1987.

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1959-, Kumar Ravindra, ed. Problem of communalism in India. New Delhi, India: Mittal Publications, 1990.

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Engineer, Asghar Ali. Communal riots in post-independence India. 2nd ed. Hyderabad: Sangam Books (India), 1991.

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Sujata, Miri, and Goswami Sandhya, eds. Northeast India: Development, communalism, and insurgency. Delhi: Anshah Pub. House, 2007.

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Mehdi, Arslan, and Rajan Janaki, eds. Communalism in India: Challenge and response. New Delhi: Manohar, 1994.

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Agency, Asia News. Communalism in India: Hindu-Muslim divide. New Delhi: Asia News Agency, 2000.

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Saksena, N. S. Communal riots in India. Noida: Trishul Publications, 1990.

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Puniyani, Ram. Deconstructing communalism in India: Striving for harmony. Mumbai: All India Secular Forum, 2010.

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Book chapters on the topic "Communalism India"

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Shani, Ornit. "The Politics of Communalism and Caste." In A Companion to the Anthropology of India, 295–312. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444390599.ch16.

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Seshan, Radhika. "Writing the Nation in India: Communalism and Historiography." In Writing the Nation, 155–78. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230223059_7.

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Chhachhi, Amrita. "Forced Identities: the State, Communalism, Fundamentalism and Women in India." In Women, Islam and the State, 144–75. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21178-4_6.

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Singharoy, Debal K. "Communalism, Politics and the Partition of India in 1947 Belying the Patriotic Tradition." In Patriotism, Partition and the Persecuted, 44–78. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003425618-3.

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Carbajal, Alberto Fernández. "From Colonial to Postcolonial Trauma: Rushdie, Forster and the Problem of Indian Communalism in Midnight’s Children and The Moor’s Last Sigh." In Postcolonial Traumas, 112–26. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137526434_8.

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Pandey, Gyanendra. "Afterword: Communalism after Communalism." In The Construction of Communalism in Colonial North India, 261–81. Oxford University Press, 2006. http://dx.doi.org/10.1093/acprof:oso/9780198077305.003.0008.

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"Institutional communalism in India." In Communalism in Postcolonial India, 78–100. Routledge India, 2018. http://dx.doi.org/10.4324/9780429457944-11.

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Pandey, Gyanendra. "Nationalism versus Communalism." In The Construction of Communalism in Colonial North India, 232–60. Oxford University Press, 2006. http://dx.doi.org/10.1093/acprof:oso/9780198077305.003.0007.

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"Reflections on secularism and communalism in constituent assembly debates and beyond." In Communalism in Postcolonial India, 61–77. Routledge India, 2018. http://dx.doi.org/10.4324/9780429457944-10.

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"The philosophy of number." In Communalism in Postcolonial India, 101–29. Routledge India, 2018. http://dx.doi.org/10.4324/9780429457944-12.

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