ABSTRACT Leidig’s article addresses a theoretical and empirical lacuna by analysing Hindutva using the terminology of right-wing extremism. It situates the origins of Hindutva in colonial India where it emerged through sustained interaction with ideologues in Fascist Italy and Nazi Germany who, in turn, engaged with Hindutva to further their own ideological developments. Following India’s independence, Hindutva actors played a central role in the violence of nation-building and in creating a majoritarian identity. Yet Hindutva was not truly ‘mainstreamed’ until the election of the current prime minister, Narendra Modi, in 2014. In order to construct a narrative that furthered Hindu insecurity, Modi mobilized his campaign by appealing to recurring themes of a Muslim ‘threat’ to the Hindu majority. The result is that Hindutva has become synonymous with Indian nationalism. Leidig seeks to bridge the scholarly divide between, on the one hand, the study of right-wing extremism as a field dominated by western scholars and disciplines and, on the other, the study of Hindutva as a field that is of interest almost exclusively to scholars in South Asian studies. It provides an analytical contribution towards the conceptualization of right-wing extremism as a global phenomenon.

中文翻译：

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印度教作为右翼极端主义的变种

摘要 Leidig 的文章通过使用右翼极端主义的术语分析印度教来解决理论和经验上的空白。它将印度教起源于殖民地印度，在那里它通过与法西斯意大利和纳粹德国的意识形态分子的持续互动而出现，而后者又与印度教徒接触以促进他们自己的意识形态发展。印度独立后，印度教演员在国家建设的暴力和创造多数主义身份方面发挥了核心作用。然而印度教堂并没有真正“主流”，直到2014年选举当前的纳伦德拉·莫伊，纳朗德拉·莫伊选举。为了建立一个进一步的印度不安全感的叙述，莫伊通过吸引穆斯林“威胁”的重复主题来动员他的竞选活动印度教徒占多数。结果是，印度教已经成为印度民族主义的代名词。Leidig 试图弥合学术分歧，一方面是将右翼极端主义研究作为一个由西方学者和学科主导的领域，另一方面是将印度教作为一个几乎完全只对西方人感兴趣的领域的研究。南亚研究的学者。它为将右翼极端主义概念化为一种全球现象提供了分析性贡献。