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1.Religious Nationalismundefined:
India claims to be a secular nation, but ‘’Pandey’’ through his essay reveals the deep underlying relationship between Indian nationalism and religion. The nationalist discourse in India has been dominated by a ‘’Hinduist’’ ideology (Hindutvaundefined) and is largely exclusive of the Islamic community. In the current scenario, there is an evident marginalization of the minorities in India, especially of Muslims, with a clear imposition of the Hindu way of life on all citizens of the country (Apoorvanand )‘’

2. Islamophobiaundefined :
In India, the cultural differences between Hindus and Muslims, emphasized upon by the colonizers, gave birth to a hatred between them. In recent times though, especially after 9/11, a hateful discourse has emerged in several parts of the world that considers Islam to be synonymous with terrorism. It homogenizes all Muslims and reduces their entitlement to several basic human rights. For example, in June 2017, ACT!for America organized a march for people against Islam in the United States. The recent travel ban in the United States which is affecting people from six Muslim majority countries is also an evident step by the State in an anti-Muslim direction (Strickland). In India as well, the assaulting and lynching of Muslims is increasing day by day. For instance, many cases of cow vigilantes and supporters of Hindutva have been recorded to incite violence against Muslims. ‘ ‘Pandey’s’ ‘ essay sheds light into understanding this phenomenon of Islamophobia in the Indian nationalist discourse. = = ‘ ‘ ‘ Other works that Refer to the Essay’ ‘ ‘ = =
 * : There are a lot of academic works which have a mention of this article or have referred to this article for example, ‘ ‘ Shaban Abdul’ ‘ in his paper ‘ ‘ ‘ ‘ ‘ ‘Muslim girls in Urdu medium schools of Maharashtra: Progress, retention and aspirations’ ‘ ‘ ‘ ‘ ‘  quotes Pandey’s statement regarding the term ‘Hindu Nationalist’ and relates it to having considerable weight which connotes a particular brand of nationalism in the country.

In ‘ ‘ ‘ ‘ ‘ ‘Islamaphobia in India: a case study of Gujarat 2002’ ’ ‘ ‘ ‘ ‘ ‘ ‘ Kandala Singh’ ‘ makes a reference to Pandey’s work as well where she looks at the Gujarat Muslim violence of 2002 from the perspective of ‘the self’ and ‘the other’. It focuses on the Hindu community’s problem in communication during a case of targeted anti Muslim violence in Gujarat, India 2002 to understand the role of dehumanization and prejudice in causing and legitimising such violence. ‘ ‘ Vazira Fazira Yacoobali’ ‘ in her work,’ ‘ Yeh mulk hamara ghar’ ‘  : The 'national order of things' and Muslim identity in ‘ ‘ John Mathew Mattan’ ‘ 's Sarfaroosh’ also makes references to “Can a Muslim be an Indian?” where the author talks about the politics surrounding the word ‘ghar’ i.e. home in relation to territory being associated with identity and culture. She argues whether Indian Muslims really do have a ‘ghar’ in India or not which is quite similar to the point ‘ ‘ Gyanendra Pandey’ ‘ is trying to make in his essay. Works Cited Apoorvanand. “Umbrella Politics of Hindutva.” Aljazeera, 23 April 2017. Web. 01 July 2017. Dalrymple, William. "The Mutual Genocide of Indian Partition." The New Yorker. The New Yorker, 19 June 2017. Web. 24 June 2017. Fazlie, Murtahin Billah Jasir. Muslims in India: Past and Present. N.p., n.d. Web. 24 June 2017. "Muslims on India train assaulted 'because they ate beef'" BBC News. BBC, 24 June 2017. Web. 01 July 2017. Pandey, G. (1999). Can a Muslim Be an Indian? Comparative Studies in Society and v     History, 41(4), 608-629. doi:10.1017/s0010417599003072 Puri, Balraj. "Indian Muslims since Partition." Economic and Political Weekly 28.40 (1993): 2141-149. Web. 24 June 2017. Strickland, Patrick. "Anti-Muslim marches held in several US cities." Al Jazeera, 10 June 2017. Web. 01 July 2017. "The Colonial Roots of Hindutva 'Nationalism'". Outlook India. Web. 24 June 2017.