The women activist of Sangh Parivar also play a major role in the field of managing power and doing performance by that power and also this power produce the theory of Hindutva in the Nation. Religious practices are the main concern of Sangh Parivar and they play a game of political Act through the religious practices. These political act intervene in the political sphere of the Nation and it shows a relationship between Religious (Prayers) and Power, these religious practices by Indian women is a foundation of Sangh Parivar in the public sphere.
Moreover, The birth of religious militancy the universe and the increasing interference of the religious Act in the Public Sphere. In comparative study the politics of Sangh Parivar or religious rights in the United State reveals that the religious activities as a vehicle for political expression and this expression is highly critical at the historical Moment.
Note: It has been approved by Sooper Articles Editor ‘Justin’, United State.
May Read, How Religious Act Performed by Women in The Sangh Parivar?
As quoted by Talal Asad (1993, 2003) and Butler (2011) have argued the presumed separation of religion from politics and the imaging of the public sphere shielded from religious influences (Ala habermas 1989), it itself the product of a prevailing religious imagination.
Although, it is considerable fact that religious Acts Produce and Reproduce the moment’s ideological norms. Drawing on a contemporary analysis of Prayers and writing from Pamphlets published by Sangh Parivar women’s organizations, and on field work conducted with women in various wings of the moment based in New Delhi shows, how religious enables women activist to position themselves as players in the construction of the Hindu Nation, reiterate the normative construction of the moment and set in motion particular inclusions and exclusions that demarcate the boundaries of belonging.
However, there is a contradiction in the Sangh Parivar (Menon 2010, Hansen 1999), and there are also few idea where Sangh parivar always in Discourse. These includes the imaging of India as a ‘Sacred land’ formed by the body of Goddess BHARAT MATA and of Hindus as the children of BHARAT MATA.
This kind of ideas enable Sangh Parivar activist to link religion, territory and people and claim that Hindus Have Privileged place in the Nation. Many men and women presents participated in singing hymns, performing Arti (Worship), Making offering, and taking prasad (Blessed food) whether or not they were members of the particular Sangh Parivar Group Organizing the event.
At these events, Sangh Parivar Activists powerfully draw on Religious Ideas, Image, and Rituals that are already part of the everyday religious worlds of many Hindus in their efforts to appeal to followers and potential recruits, and disseminate their construction of nation and subject of hindutva.
To illustrate this I want to starts with an analysis of Prayer authored by “Rashtra Sevika samiti”, a Sangh Parivar womens group founded in 1936 by Lakshmibai Kelkar to create a place of women in the moment. The prayer, “Bharat Mata ki Arti”.
The prayer revels that Bharat Mata is both the side of Nation and it source. She is mother and territory providing not one, but to ineluctable links between Hindus and the Nation/Rashtra. It is little different prayer from the daily prayer of the Samiti. India is referred to as both motherland and sacred land (Matri Bhumi and Punya Bhumi), again referencing the dual nature of the connection of Hindus to India.
Indeed, this representation repeatedly cited in Prayers, Image, Speech and Act attempts to position Hindus as the privileged inheritors of the Nation by implying that Hindus alone can articulate both a genealogical and scared claim to place. Thus, regardless of the intention of the participants, each recitation of the prayer mix a cartographic claim and sets in motion a particular construction of the countries community apparently united by its relationship to the goddess.
The prayers also suggest that these are the children of respected Bharat Mata whose kingship with the goddess is indelible because she gave them life and is powered by Act of worship. Who are these children?
Further, the prayer indicates, Hindustan is of Hindus, this is the right mantra mother those who are worshiping you for entire life, they earn Shakti (Power) and Give life to the Nation. Jains, Buddhists, Sikhs and Vaishnavas, you are there mother. We must leave aside differences glory to Bharat Mata.
The first stanza revels that Hindustan belongs to Hindus. Who are these Hindus? Second Stanza suggest that Hindus are those who can trace their genealogy to Bharat Mata and consciously identifies Jains, Buddhists, and Sikhs as the children of Bharat Mata. While the Nation and the political cartography of India is a birth of modernity and should not be projected back into the 7th – 4th centuries BCE when Jainism and then Buddhism emerged, or even into the 16th century when Sikhism was birthed, the claim here is that religions that emerged on the territory of India are Hindu.
Indeed, for many Sangh Parivar activist I spoke to, Hindus are primordially linked to the territory of an India that spills beyond its modern border when they called “Akhand Bharat or undivided India.”
As Payal, a young women in the Samiti informed that, “A Hindu is everyone who loves India”. Hindus were the original inhabitants of the land around the Indus river and we are their descendants. If we love the land that is called ‘Bharat’ (India) stretching from the Indian ocean to the Indus river, then we are Hindus. It is the only a religion. We should stop thinking in terms of Sects”.
Written By- Trilok Singh, Masters In Political Science, Kirori Mal College. University Of Delhi and Founder and CEO of YD Media and The IASmind.
