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Ashis Nandy is no unfamiliar name. His contrarian positions on a range of issues – even sati, have continued to intrigue, if not irritate many of his readers. He is also, as he claims, consistently misunderstood. Take his writings following the infamous case of the Deorala sati. When most commentators were railing against the barbarous custom, arguing for the use of state force to root out a heinous practice, Ashis Nandy chose to defend the idea of sati, even while denouncing the specific instance at Deorala as murder.

Religion stands on tiptoe in our land Ready to pass to the American stand. – Herbert, the Church Militant L.235
The lines quoted above were written at the beginning of the seventeenth century, but when we read them here in India today, the meaning spreads beyond the haze of the Protestant struggle in England. With hands in pocket it walks off to the lanes of Ayodhya and Godhra, still pock-marked with militant religiosity.

Realization of creative possiblities in citizenship is an imporant part of the emancipatory politics of modernity but citizenship in itself as it is tied to the bounded logic of the nation-state in modernity is as much exclusionary as it is emancipatory. The story of citizenship in the modern world is thus a story of struggle to expand its realm to include previously excluded groups—slaves, women, and varieties of racial, religous, ethnic and colonized others.

Jaswant Singh steered the country’s external relations and, for a while, defence during an eventful and turbulent period of NDA governance. It was a time of change and the BJP was in office during the transition that it partly helped to make. As a key player in office, he both shaped and reacted to developments that saw India finally emerge as a nuclear weapons state (alongside Pakistan) and a prime focus of jihadi terror and began to forge a new strategic partnership with the United States.