“Cultures Of Politics And Politics Of Cultures” by Ashish Nandy: Summary and Critique

Introduction: “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

“Cultures of Politics and Politics of Cultures” by Ashis Nandy first appeared in The Journal of Commonwealth & Comparative Politics in 1984 (Vol. 22, Issue 3, pp. 262-274), published by Routledge. This article represents a pivotal moment in the intersection of political culture and psychology, particularly in the Indian context. Nandy critiques conventional analytical frameworks and explores how political processes are shaped by cultural and psychological factors while simultaneously reflecting and influencing societal norms. A key argument is his juxtaposition of Gandhi and Nathuram Godse as emblematic of competing political philosophies and rationalities. He challenges the “progressive” framing of modernity by illuminating the enduring cultural tensions between indigenous traditions and colonial influences. Notable quotes, such as “Gandhi in his ‘irrationality’ saw the future as an open one where new prototypes of the relationship between politics and ethnicity could be worked out,” underline his call for pluralism in understanding political dissent and cultural transformation. The essay is significant in literary theory and political studies as it bridges psychoanalysis, critical theory, and functionalist sociology to argue for a nuanced, culturally contextualized view of Indian politics, making it a landmark in interdisciplinary scholarship.

Summary of “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

• Critique of Conventional Analytical Frameworks
• Ashis Nandy challenges conventional political analysis, emphasizing the influence of culture and psychology on Indian politics. The essay argues that traditional social sciences often fail to account for the “politics of cultures,” leading to a fragmented understanding of India’s political landscape. Nandy acknowledges the weight of social sciences but aims to explore politics through an “exercise in suspicion” (Nandy, 1984, p. 263).
• Competing Political Philosophies: Gandhi and Godse
• Nandy examines the ideological dichotomy between Gandhi and his assassin, Nathuram Godse. He positions Gandhi as embodying a “non-defensive, non-reactive, native theory of oppression,” while Godse represents the “dominant culture of politics” rooted in realpolitik and modern rationality (p. 263). This analysis reveals two contrasting visions of India’s future: one steeped in indigenous philosophies and the other in Western modernity.
• The Role of Cultural Traditions in Political Transformation
• The essay explores how cultural traditions shape and correct political processes. Nandy argues that Indian civilization has used various cultural strands—such as the syncretic, exclusivist, Gandhian, and political-realpolitik modes—to self-regulate and respond to crises. These traditions are dynamic, adapting to contemporary challenges (p. 265).
• Interplay Between Individual and Collective Psychology
• Nandy highlights the isomorphism between intrapersonal and interpersonal dynamics, suggesting that individual psychology often mirrors societal conflicts. For instance, the essay on Indira Gandhi illustrates how personal and political psychology can converge, creating a “thermostatic model of political culture” that self-corrects societal excesses (p. 266).
• Critique of Modernity and Colonial Pathologies
• Nandy critiques the Enlightenment’s universalist assumptions, arguing that colonial modernity often exacerbated cultural pathologies. For example, he attributes the epidemic of sati in 18th-century Bengal to colonial forces, which activated latent cultural elements like Shaktoism (p. 268). This perspective challenges the notion that modernity uniformly “liberates” non-Western societies.
• Gandhi’s Critical Traditionalism
• Gandhi’s philosophy is presented as a form of critical traditionalism, advocating for an “open future” that transcends the binaries of modernity and tradition. Unlike Godse’s modern rationality, Gandhi’s approach offers a “non-modern understanding of the modern world” and envisions new relationships between politics and ethnicity (p. 263).
• Interdependence of Political and Cultural Survival
• The essay underscores the importance of an open polity for cultural survival. Nandy argues that democratic politics provides the space for renegotiating Indian cultural sub-traditions, ensuring their evolution and relevance in contemporary society (p. 272).
• Relevance to Contemporary Politics
• Nandy connects his historical analysis to modern political challenges, asserting that authoritarianism and guided democracy threaten India’s cultural pluralism. He highlights the risks of privileging “modern, privileged India” at the expense of non-modern, dispossessed communities (p. 271).
• Conclusion: An Open Polity as Cultural Necessity
• Nandy concludes that an open and participatory political system is essential for the renewal of Indian traditions. He envisions democracy not just as a governance model but as a means of cultural self-discovery and transformation, ensuring the survival of India’s diverse civilization (p. 272).

Theoretical Terms/Concepts in “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

Theoretical Term/Concept	Definition/Explanation	Key Context in the Article
Politics of Cultures	The interplay between cultural frameworks and political systems, where culture shapes and is shaped by political dynamics.	Explored through Gandhi’s critical traditionalism versus Godse’s modern rationality (p. 263).
Critical Traditionalism	An approach that updates and reinterprets traditions to address contemporary challenges without abandoning their core principles.	Gandhi’s philosophy represents this, as it envisions an open future rooted in indigenous ideas (p. 263).
Realpolitik	A pragmatic, often aggressive approach to politics that prioritizes national security, power, and practical outcomes over ethical concerns.	Exemplified by Godse’s belief in a “masculine, rational, scientific” form of politics (p. 263).
Isomorphism of Intrapersonal and Interpersonal	The idea that individual psychological dynamics reflect and influence societal and cultural processes.	Discussed in the context of how personal crises mirror collective crises in Indian political culture (p. 266).
Thermostatic Model of Political Culture	A self-correcting system where different cultural and political strands balance and regulate societal excesses.	Described as India’s way of maintaining cultural and political equilibrium (p. 265).
Cultural Pathology	The dysfunction or harm caused when cultural elements are activated in destructive ways, often due to external forces like colonialism.	Linked to the epidemic of sati, which Nandy attributes to colonial disruptions rather than intrinsic Hindu traditions (p. 268).
Syncretic, Exclusivist, Gandhian, and Realpolitik Strands	Four major modes of Indian political culture, each offering unique responses to societal challenges.	Nandy describes these as frameworks Indian political figures employ to address crises (p. 265).
Politics of Sanity	A mode of political engagement that prioritizes ethical, humane, and open-ended approaches over rigid modern rationalities.	Embodied by Gandhi’s alternative vision of modernity (p. 263).
Cultural Repertoire	The set of cultural elements and traditions that a society draws upon to address changing political and social needs.	Nandy emphasizes the role of democracy in ensuring this repertoire remains dynamic and relevant (p. 272).
Masculine Rationality	A hegemonic form of reasoning emphasizing strength, progress, and domination, often linked to Western modernity.	Godse’s ideology is tied to this concept, contrasting with Gandhi’s more inclusive and plural rationality (p. 263).
Anti-Modernity Critique	The rejection of the Enlightenment’s universalist assumptions and the idea that modernity is the ultimate trajectory for all societies.	Nandy critiques colonial modernity and its detrimental effects on Indian cultural systems (p. 268).
Open Polity	A democratic political system that allows for the renegotiation and evolution of cultural and political traditions.	Nandy asserts this is crucial for the survival and transformation of Indian civilization (p. 272).

Contribution of “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy to Literary Theory/Theories

• Introduction of Postcolonial Critique in Cultural Analysis
  • Nandy critiques the universalist assumptions of Enlightenment thought and its imposition on non-Western societies, aligning with postcolonial theory.
  • He argues that colonial modernity disrupted indigenous traditions, activating cultural pathologies like the sati epidemic (p. 268).
  • Contribution: Highlights the need to interpret colonized societies through indigenous frameworks rather than Western paradigms.
• Expansion of Psychoanalytic Literary Theory
  • The essay applies psychoanalytic concepts to Indian political culture, emphasizing the isomorphism between individual and collective psychology.
  • Example: The essay on Indira Gandhi demonstrates how personal psychological dynamics reflect societal conflicts (p. 266).
  • Contribution: Extends psychoanalytic theory beyond individual texts to explore broader cultural and political narratives.
• Critique of Realism in Political Narratives
  • Through the analysis of Godse and Gandhi, Nandy challenges the dominance of realpolitik and masculine rationality in modern political discourse.
  • Contribution: Offers an alternative reading of political events as symbolic and culturally embedded, paralleling developments in cultural materialism.
• Interconnection Between Politics and Aesthetics
  • Nandy positions political ideologies as aesthetic expressions of cultural traditions.
  • Example: Gandhi’s vision is seen as a form of critical traditionalism, blending cultural ethics with transformative politics (p. 263).
  • Contribution: Integrates aesthetic dimensions into political theory, reinforcing the role of culture in shaping political ideologies.
• Introduction of Thermostatic Model of Culture
  • Nandy’s concept of the thermostatic model of political culture illustrates how societies self-correct through cultural pluralism.
  • Contribution: Influences theories of cultural relativism and pluralism by emphasizing adaptive cultural responses to crises (p. 265).
• Deconstruction of Colonial Narratives
  • The article challenges colonial narratives that frame indigenous traditions as regressive and in need of modern reform.
  • Example: The reinterpretation of the sati practice as a colonial pathology rather than an intrinsic cultural issue (p. 268).
  • Contribution: Aligns with deconstructionist theories by exposing the biases and assumptions in colonial discourse.
• Fusion of Psychoanalysis and Postcolonial Theory
  • Nandy bridges psychoanalysis and postcolonialism by showing how colonial experiences shaped the Indian psyche and political responses.
  • Contribution: Offers a hybrid theoretical framework to analyze cultural and political phenomena in postcolonial contexts.
• Reevaluation of Gandhi in Literary and Political Theory
  • By positioning Gandhi as an anti-modern, critical traditionalist, Nandy redefines him as a symbol of cultural and political pluralism.
  • Contribution: Challenges traditional portrayals of Gandhi as merely a moralist, enriching Gandhian studies in literary and political theory.
• Theoretical Implications for Cultural Pluralism and Democracy
  • The essay emphasizes the role of an open polity in maintaining and evolving cultural traditions.
  • Contribution: Reinforces the theoretical connection between cultural pluralism and democratic systems, influencing political theory in multicultural societies (p. 272).

Examples of Critiques Through “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

Literary Work	Critique Through Nandy’s Framework	Relevant Concepts from Nandy’s Essay
Raja Rao’s Kanthapura	Explores Gandhian philosophy as a cultural and political force shaping rural India’s resistance to colonialism.	– Critical Traditionalism: Gandhi’s influence as a symbol of non-modern, transformative politics (p. 263).
	– Highlights how Rao presents Gandhism as an indigenous critique of modernity.	– Politics of Cultures: Interplay of rural Indian traditions and anti-colonial politics.
Amitav Ghosh’s The Shadow Lines	Examines the shared histories and fragmented identities across borders as a critique of rigid nationalistic ideologies.	– Thermostatic Model of Political Culture: Reflects on cultural pluralism as a way of navigating postcolonial divisions (p. 265).
	– Challenges the violence of nation-state politics and its impact on cultural cohesion.	– Politics of Sanity: Advocates for alternative, humane modes of coexistence beyond national borders (p. 263).
Rohinton Mistry’s A Fine Balance	Critiques the Emergency period as a failure of democratic politics to safeguard cultural and social pluralism.	– Open Polity: Emphasizes democracy as essential for cultural survival (p. 272).
	– Demonstrates how authoritarianism exacerbates socio-cultural marginalization.	– Politics of Sanity: Rejects authoritarian rationality and emphasizes humane governance (p. 263).
Arundhati Roy’s The God of Small Things	Examines caste and gender dynamics as products of cultural oppression and colonial pathologies.	– Cultural Pathology: How colonialism exacerbates latent social hierarchies (p. 268).
	– Frames the narrative as a critique of cultural conservatism and its entanglement with modern political structures.	– Masculine Rationality: Explores the entrenchment of patriarchal and caste-based oppression in modern Indian society (p. 263).

Criticism Against “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

• Overemphasis on Psychoanalytic Frameworks
  Critics argue that Nandy relies excessively on psychoanalytic theories, which can oversimplify complex socio-political phenomena and reduce cultural dynamics to psychological archetypes.
• Ambiguity in Methodology
  Nandy’s blending of psychoanalytic social psychology, critical theory, and functionalist sociology has been criticized for lacking a clear, consistent methodological framework, leading to interpretative ambiguity.
• Idealization of Gandhi’s Philosophy
  While Nandy presents Gandhi as a beacon of critical traditionalism, some scholars contend that this portrayal romanticizes Gandhi’s views and underestimates the limitations of his strategies in modern political contexts.
• Limited Empirical Evidence
  The essay’s heavy reliance on theoretical constructs is seen as a drawback, with critics pointing out a lack of robust empirical evidence to support claims about cultural pathologies and their colonial origins.
• Neglect of Structural Economic Factors
  By focusing on cultural and psychological aspects, Nandy has been accused of downplaying the role of economic structures and material conditions in shaping political and cultural transformations.
• Simplification of Colonial-Modernity Critique
  Critics argue that Nandy’s critique of colonial modernity risks oversimplifying the complex, multi-layered interactions between indigenous traditions and colonial influence.
• Insufficient Attention to Gender
  Although Nandy addresses the concept of femininity, his work has been criticized for not fully engaging with feminist theory or exploring how gender intersects with the politics of culture.
• Deterministic View of Cultural Pathology
  The concept of cultural pathology, as framed by Nandy, has been challenged for suggesting a deterministic view of how colonialism activates latent cultural dysfunctions, overlooking agency within oppressed communities.
• Limited Applicability Beyond India
  Nandy’s focus on Indian political culture raises questions about the applicability of his frameworks to other postcolonial contexts, where the dynamics of culture and politics may differ significantly.
• Potential Elitism in Approach
  Some critics argue that Nandy’s focus on cultural and intellectual traditions risks privileging elite perspectives over the lived experiences of marginalized communities.

Representative Quotations from “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy with Explanation

Quotation	Explanation
“Gandhi and his assassin Nathuram Godse…represent two competing political philosophies, ways of life, and concepts of sanity.”	This juxtaposition illustrates how contrasting ideologies—modernist realpolitik and critical traditionalism—shaped India’s political landscape, highlighting the contestation between progressivism and ethical dissent.
“Gandhi in his ‘irrationality’ saw the future as an open one where new prototypes of the relationship between politics and ethnicity could be worked out.”	Gandhi’s vision challenges the fixed frameworks of modern politics by advocating open, inclusive systems that transcend rigid nation-state paradigms, creating space for new cultural-political configurations.
“A critique of culture is built into the critique of the person and her politics.”	Nandy emphasizes the inseparability of individual psychology and culture, arguing that personal and political dynamics reflect broader cultural undercurrents and their contradictions.
“The potentiality for sati was there in Hinduism… but it was actualised in the form of an epidemic due to British colonialism.”	By linking sati to colonial intervention, Nandy critiques simplistic attributions of blame solely to indigenous traditions, showing how external forces interact with internal cultural dynamics to produce social pathologies.
“Modernity, which had once been a minority consciousness in Indian society, was already becoming the whole of Indian consciousness.”	Nandy critiques the overwhelming influence of Western modernity on Indian culture, suggesting it leads to the erasure of indigenous perspectives and critical traditionalism.
“An open polity is vital for the survival and renewal of Indian traditions.”	Advocating democracy, Nandy argues that cultural diversity and political openness are essential for the evolution and resilience of India’s rich traditions and subcultures.
“The Enlightenment vision of a good society is not accepted as the last word on the human future.”	Nandy challenges the universality of Enlightenment values, asserting that alternative frameworks grounded in indigenous traditions can offer equally valid paths to humane societies.
“The four strands of consciousness—syncretic, exclusivist, Gandhian, and pure political—correct the excesses of one another.”	This statement reflects Nandy’s belief in a dynamic political culture where various ideologies coexist and balance each other to prevent domination by any single strand.
“It is the non-modern, dispossessed India which seeks a fuller play of the democratic process.”	Highlighting a paradox, Nandy underscores how marginalized groups value democracy more than the modern elite, which often prefers authoritarian efficiency over participatory governance.
“Modern politics, too, may need to be reshaped in India according to the needs of an old civilisation.”	Nandy suggests that modern political systems must be adapted to align with India’s ancient cultural ethos rather than enforcing Western models that disregard indigenous contexts.

Suggested Readings: “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

1. Nandy, Ashis. “Cultures of politics and politics of cultures.” Journal of Commonwealth & Comparative Politics 22.3 (1984): 262-274.
2. Casci, Simonetta. “SECULARISM: THE INDIAN WAY.” Il Politico, vol. 70, no. 3 (210), 2005, pp. 389–410. JSTOR, http://www.jstor.org/stable/43099942. Accessed 11 Jan. 2025.
3. Chakravarty, Tina. Sociological Bulletin, vol. 62, no. 3, 2013, pp. 488–90. JSTOR, http://www.jstor.org/stable/26290691. Accessed 11 Jan. 2025.
4. Pateman, Carole. “Political Culture, Political Structure and Political Change.” British Journal of Political Science, vol. 1, no. 3, 1971, pp. 291–305. JSTOR, http://www.jstor.org/stable/193390. Accessed 11 Jan. 2025.