This volume assembles renowned scholars to address, for the first time, the relationship between minorities and populism in South Asia and Europe from a critical perspective. Despite the very different and to some extent opposite historical and political trajectories, there is today a convergence on nationalist affirmation and on majoritarian politics between South Asia and Europe. In India, the Hindu majority rebels against wide-ranging minority rights anchored in the Constitution. In Europe, the refugee crisis and Islamic radicalization bring to the forefront the postcolonial legacy. Despite all rhetoric, there are obvious dangers of majoritarianism. Populist parties are divisive, partisan, disregard minority rights, engage in lynching, social division, stigmatization and exclusion, turning minorities into second-class citizens. There is a profound structural connection between minorities and the current rise of populism in India and Europe. But there remains a deep perplexity and also anxiety: Does the presence of minorities necessarily have to trigger majoritarian policies? Are there no solutions to this dilemma? Many observers considered multicultural policies and affirmative action programs in India as a possible model for Europe to adopt in order to achieve greater integration. But eventually they seem to have failed. Why so? Are multiculturalism and the recognition of differences still options today? On the other hand, most scholars in India typically reject the European model of liberal democracy and secularism as impracticable in India and locate the reason for the current malaise in the west. But is liberal democracy really so bad in dealing with pluralism? This volume, collecting a selection of the Reset DOC Venice-Padua-Delhi dialogue series, is going to answer two fundamental questions. First, what precisely is the nexus between minorities and populism in South Asia and Europe? Starting from those case studies, the authors will also draw some general theoretical inferences about the nature of populism. Secondly, given the dangers of populism for minorities, the volume will look for the most adequate and feasible solutions.

This volume assembles renowned scholars to address, for the first time, the relationship between minorities and populism in South Asia and Europe from a critical perspective. Despite the very different and to some extent opposite historical and political trajectories, there is today a convergence on nationalist affirmation and on majoritarian politics between South Asia and Europe. In India, the Hindu majority rebels against wide-ranging minority rights anchored in the Constitution. In Europe, the refugee crisis and Islamic radicalization bring to the forefront the postcolonial legacy. Despite all rhetoric, there are obvious dangers of majoritarianism. Populist parties are divisive, partisan, disregard minority rights, engage in lynching, social division, stigmatization and exclusion, turning minorities into second-class citizens. There is a profound structural connection between minorities and the current rise of populism in India and Europe. But there remains a deep perplexity and also anxiety: Does the presence of minorities necessarily have to trigger majoritarian policies? Are there no solutions to this dilemma? Many observers considered multicultural policies and affirmative action programs in India as a possible model for Europe to adopt in order to achieve greater integration. But eventually they seem to have failed. Why so? Are multiculturalism and the recognition of differences still options today? On the other hand, most scholars in India typically reject the European model of liberal democracy and secularism as impracticable in India and locate the reason for the current malaise in the west. But is liberal democracy really so bad in dealing with pluralism? This volume, collecting a selection of the Reset DOC Venice-Padua-Delhi dialogue series, is going to answer two fundamental questions. First, what precisely is the nexus between minorities and populism in South Asia and Europe? Starting from those case studies, the authors will also draw some general theoretical inferences about the nature of populism. Secondly, given the dangers of populism for minorities, the volume will look for the most adequate and feasible solutions.

What India's founders derived from Western political traditions as they struggled to free their country from colonial rule is widely understood. Less well-known is how India's own rich knowledge traditions of two and a half thousand years influenced these men as they set about constructing a nation in the wake of the Raj. In Righteous Republic, Ananya Vajpeyi furnishes this missing account, a ground-breaking assessment of modern Indian political thought. Taking five of the most important founding figures-Mohandas Gandhi, Rabindranath Tagore, Abanindranath Tagore, Jawaharlal Nehru, and B. R. Ambedkar-Vajpeyi looks at how each of them turned to classical texts in order to fashion an original sense of Indian selfhood. The diverse sources in which these leaders and thinkers immersed themselves included Buddhist literature, the Bhagavad Gita, Sanskrit poetry, the edicts of Emperor Ashoka, and the artistic and architectural achievements of the Mughal Empire. India's founders went to these sources not to recuperate old philosophical frameworks but to invent new ones. In Righteous Republic, a portrait emerges of a group of innovative, synthetic, and cosmopolitan thinkers who succeeded in braiding together two Indian knowledge traditions, the one political and concerned with social questions, the other religious and oriented toward transcendence. Within their vast intellectual, aesthetic, and moral inheritance, the founders searched for different aspects of the self that would allow India to come into its own as a modern nation-state. The new republic they envisaged would embody both India's struggle for sovereignty and its quest for the self.

This volume is an adda of great minds, spanning generations and multiple nationalities. While one discusses creativity and aesthetics through Indian classical music, another recounts the pleasure of a simple walk. Another questions how it would be if Rabindranath Tagore lived in the twenty-first century; yet another, how 'cool' Indians are or might be in the future. Subjects as far apart as war and solitude find space in these musings. Through these lively engagements emerge key insights into the ideas, writings, and life of one of the foremost intellectuals of our time in Indian and global scholarship, thought, and dissent-Ashis Nandy.