Abstract
Writing about the structural and political state of affairs in India post the lockdown that was replete with chaos, injustices and inequalities, author and actor Arundhati Roy concludes her article in the Financial Times with the hope that like previous pandemics the coronavirus pandemic too will “force humans to break with the past and imagine their world anew”. Like the rest of the world, India too awaited for its transition into a new order—its population having retreated from mobile realities into small pockets of isolation limited to “immediate family” units and individual dwelling spaces. However, when it came to choosing between “carcasses”, “prejudice”, “hatred”, “avarice” and walking through the transition with “little luggage”, the Indian nation state chose the former, thus widening socio-cultural and economic divide between castes, classes and ethnic minorities. To this divisive politics should be added the gender gap that became ever-widening with daily reports of domestic violence and abuse among both upper- and lower- caste and -class women. Using the framework of cosmopolitics including the tropes of cosmopolitan memory (as a mnemonic resistance against Hindutva rhetoric), empathy and cultural ambidexterity as opposed to national memory and dominant state narrative, in this chapter I propose a “decolonial cosmopolitan” turn that the Indian political and cultural counter-resistance movement could head towards in a post-covid-19 era. I will examine this move as a way in which the repressed and marginalised can oppose majoritarianism and the nation state’s tactics of using biopolitics/necropolitics as a way of sustaining brahmanical homogeneous hierarchies.
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Notes
- 1.
Such a discourse bears strong semblance with the “good Muslim”/“bad Muslim” narrative initiated by western political discourses in the aftermath of 9/11. The purpose was to privilege those that bore their allegiance to western secularism and eliminate those that resisted the western world’s vilification of Muslims as prone to affiliation with politicised and radicalised form of Islam.
- 2.
A term coined by Subhabrata Bobby Banerjee, necrocapitalism is a form of capitalism where a country’’s trade and industry are founded on, linked to and dependent directly or indirectly on death and the profits accruing from it.
- 3.
The Epidemic Diseases Act gave the colonial government the right to inspect and isolate anyone suspected of being infected with plague, in public places, trains, ships and inside their homes. It simultaneously protected the state or the government officials from any legal action while acting under the act. Colonial authorities [had] almost unrestricted power to restrict the movements of the poor, migrant workers and Muslim pilgrims. [Such measures] continued to be the mainstay of the colonial state’’s anti-plague campaign well into the first part of the twentieth century.
- 4.
Rashtra in Hindutva similarly connotes a sacred nation emerging from indigenous Hindu claims to a bounded geography.
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Chakraborty, D. (2023). Biopolitics, Nostalgia and the Making of Nations: Exploring the Nexus Between Race, Citizenship and Gender in India Following Covid-19. In: Nayak, B.S., Chakraborty, D. (eds) Interdisciplinary Reflections on South Asian Transitions. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-36686-4_10
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