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Balu is a Kannadiga Brahmin by birth, a former Marxist, and his discourse has a very in-your-face quality. In his latest book, Reconceptualizing Indi… - S. N. Balagangadhara
" "Balu is a Kannadiga Brahmin by birth, a former Marxist, and his discourse has a very in-your-face quality. In his latest book, Reconceptualizing India Studies, the attentive reader will see a critique of the Indological establishment in the West and the political and cultural establishment in India. Like Rajiv Malhotra’s recent works, it questions their legitimacy. The reigning Indologists and India-watchers would do well to read it.... Balu’s theses are uncomfortable and sure to provoke debate. So far, the attitude of the India-watching class and of the elites in India has been to ignore any criticism of their worldview. … On the whole, Balu’s thesis is optimistic. He offers solutions to the problems he analyzes, mostly solutions that he himself has already worked out or has been practising for years. It is not as if any fate condemns Indian policy and academic India-watching to their present prejudices. He also believes in the promise of the age of globalization, and thinks Indians and Europeans genuinely have something to offer each other.
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About S. N. Balagangadhara
S. N. Balagangadhara (born 3 January 1952) is a Belgian Indologist.
Also Known As
Alternative Names:
Balu
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Additional quotes by S. N. Balagangadhara
What I hope will happen in India is that a generation will come which can look at the ravages wrought by colonialism and the post-independence institutions and start dismantling the useless and dangerous structures and start building anew. They will have to be intellectuals and builders, formed and shaped by the consequences of the current generation’s failures. Perhaps the grandchildren of the millennials. They will need intellectual tools and frameworks. It is for that posterity that I write.
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“When Indian intellectuals use existing theories about religion and its history – for example, to analyse ‘Hindu-Muslim’ strife – they reproduce, both directly and indirectly, what the West has been saying so far. (…) the ‘secularist’ discourse about this issue can hardly be distinguished – both in terms of the contents or the vocabulary – from Orientalist writings of the nineteenth and twentieth centuries.” (p.47) [Secularism is the direct heir of the colonial dispensation.]
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