‘Sanskritization’ refers to the assimilation of local culture of non-Hindus into Hinduism and its social structure, including the caste system. ‘Comfortable Exile’ refers to the internal displacement of an identifiable group, as further defined and discussed below. This study examines how Sanskritization has resulted in comfortable exile and determined the perceived identity of native peoples in the larger Indian society. The narrative revolves around the question of whether being ‘Indian’ must mean being ‘Hindu’.
AgnihotriV. (2010). Gandhi and his thoughts. Mumbai: Allied Pub.
2.
AmbedkarB. R. (1943). Mr. Gandhi and emacipation of the untouchables. In JadhavN. (Ed.), Ambedkar writes (Vol. I, pp. 256–257). New Delhi: K. Pub.
3.
AmbedkarB. R. (1951). Statement on the eve of resignation from the Union Cabinet. In JadhavN. (Ed.), Ambedkar writes: Political writings (Vol. I, pp. 475–478). New Delhi: Konark Pub. Pvt. Ltd.
4.
AslanR. (2009, September1). Islamic identity in the US. Islamic identity in the US: Reza Aslan (J. Curiel, Interviewer) fora.tv.
5.
BasuD. D. (2013). Introduction to the Constitution of India (21st ed.). Gurgaon: LexisNexis.
6.
BaumanC. M. (2015). Pentecostals, proselytization, and anti-Christian violence in contemporary India (Global Pentecostalism and Charismatic Christianity). New York, NY: Oxford University Press.
7.
BeattyA. (2015, November12). Race, history, and Karl Marx’s Jewish questions. Retrieved from aidanbeatty.com: https://aidanbeatty.com/2015/11/12/karl-marxs-jewish-question/
8.
BerremanG. D. (1963). Hindus of the Himalayas. Berkeley, CA: University of California Press.
9.
BhattacharjyaS. (2006, October30). After West Bengal, Kerala, Tripura, Left Front seeks new territories. India Today. Retrieved from aidanbeatty.com: https://www.indiatoday.in/magazine/nation/story/20061030-after-west-bengal-kerala-tripura-cpm-seeks-new-territories-782121-2006-10-30
10.
BhugraD. (2004, June1). Migration, distress and cultural identity. British Medical Bulletin, 69(1), 129–141.
11.
BubandtN. O. (2008). Ghosts with trauma: Global imaginaries and the politics of post-conflict memory. In HedmanE.-L. (Ed.), Conflict, violence, and displacement in Indonesia. Ithaca, NY: Cornell Southeast Asia Program Publications.
12.
BuhlerG. (2012). The laws of Manu. Alexandria, Egypt: Library of Alexandria.
13.
ChatterjeeP. (2003). The social sciences in India. In PorterT. & RossD. (Eds.), The Cambridge History of Science (The Cambridge History of Science, pp. 482–497). Cambridge: Cambridge University Press. doi: 10.1017/CHOL9780521594424.028
14.
Committee, P. b. [Constituent Assembly of India] (1949, Nov26). Draft Constitution of India. New Delhi: Published by Authority.
15.
DasN. K. (2003). Culture, religion and philosophy: Critical studies in syncretism and inter-faith harmony. Delhi: Rawat Publications.
16.
DeliegeR. (1999). The untouchables of India (trans. N. Scott) Oxford: Berg Publishers.
17.
DepartmentL. (2006, January20). Indiacode. Retrieved from http://indiacode.nic.in/:http://indiacode.nic.in/coiweb/amend/amend93.htm
18.
DushkinL. (1998). Scheduled Caste politics. In MaharJ. M. (Ed.), The untouchables in contemporary India (p. 169). New Delhi: Rawat Publications.
19.
DuttaU. (2016). Adivasi media in India: Relevance in representing marginalized voices. Intercultural Communication Studies, XXV(3).
20.
FloodG. (2009, August24). Religions. BBC. Retrieved from http://www.bbc.co.uk/religion/religions/hinduism/history/history_1.shtml
21.
FullerC. J. (1976). Kerala Christians and the caste system. Man, 11(1), 53–70.
22.
GierN. F. (2016). The origins of religious violence: An Asian perspective (Reprint edition, 24May2016). Lexington: Lexington Books.
23.
GopnikA., & MeltzoffA. (1993). Imitation, cultural learning and the origins of ‘theory of mind’. Behavioral and Brain Sciences, 16(3), 521–523.
24.
GrayN. (2008, July30). Articles. Retrieved from http://www.metamute.org:http://www.metamute.org/editorial/articles/orientalism-inverted-rise-hindu-nation
25.
HansD. V. (2012). Dalits in India: From marginalisation to inclusion. National Seminar on Discrimination and Social Exclusion: Development Experience of Dalits in India. entre for Study of Social Exclusion and Inclusive Policy.
26.
HatcherB. A. (2016). Hinduism in the modern world. New York: Routledge.
IsalkarU., & ShindeS. (2009, February22). Pune News. Retrieved from https://timesofindia.indiatimes.com/:https://timesofindia.indiatimes.com/city/pune/Voices-and-views-from-the-margin/articleshow/4167483.cms
29.
KosambiD. D. (1884). Myth and reality: Studies in the formation of Indian culture. Mumbai: Popular Prakashan.
30.
KothariR. (2012). Politics in India (2nd ed.). New Delhi: Orient Blackswan Pvt Ltd.
31.
KupferschmidtU. M. (1987). The Supreme Muslim council: Islam under the British mandate for Palestine. Leiden: Brill.
32.
Legislative Department (2006, January20). Indiacode. Retrieved from http://indiacode.nic.in/:http://indiacode.nic.in/coiweb/amend/amend93.htm
33.
MarkovitsC. (2004). A history of modern India, 1480–1950 (trans. GeorgeN. & HendryM.). London: Anthem Press.
34.
NarayanB. (2004). Inventing caste history: Dalit mobilisation and nationalist past. Contributions to Indian Sociology, 38(1–2), 193–220.
35.
ParaP. B. (2015, February12). Ambedkar brought reforms through his ideologies. Karnataka: The Hindu.
36.
QureshiM. N. (1999). Pan-Islam in British Indian politics: A study of the Khilafat movement, 1918–1924 (Social, Economic and Political Studies of the Middle East & Asia Series). Leiden: Brill.
37.
RaatanT. (2006). History, religion and culture of North East India. Delhi: Isha Books.
38.
RiceL. (1878). Mysore and Coorg. In RiceL., A Gazetteer compiled for government. Bangalore: Mysore Government Press.
39.
SarukkaiS. (1995). Mathematisation of human sciences epistemological Sanskritisation?Economic and Political Weekly, 30(52), 3357–3360.
40.
SavinA. (2013). Migration and exile: Charting new literary and artistic territories. Newcastle: Cambridge Scholars Publishing.
41.
SchlagK. H. (2011). Imitation and social learning. Vienna: Department of Economics, University of Vienna.
42.
SenS. (2009). History of the freedom movement in India (1857–1947) (4th ed.). New Delhi: New Age International.
43.
SharmaA. (1993). Today’s woman in world religions. Albany, NY: State University of New York Press.
44.
SharmaR. K. (2004). Indian society, institutions and change. New Delhi: Atlantic Pub.
45.
SheaB., & WienerJ. (2003, December1). Social exile: The cycle of peer victmization for boys with ADHD. Canadian Journal of School Psychology, 18(1–2), 55–90.
46.
SinghA., SinghR. K., & SurejaA. K. (2007, January). Cultural significance and diversities of ethnic foods of Northeast India. Indian Journal of Traditional Knowledge, 6(1), 79–94.
47.
SrinivasM. N. (1952). Religion and society among the Coorgs of South India. Oxford: Clarendon.
48.
ThoratS., & KumarN. (2012). B.R. Ambedkar, perspective on social exclusion and inclusive policies. Oxford: Oxford University Press.
49.
ThurstonE. (1914). The Madras presidency with Mysore, Coorg and the associated states. Cambridge: Cambridge University Press.
50.
Ved (2013). The shrouded satanism in feudal languages!: Tribulations and intractability of improving others!!Deverkovil (Indian Peninsula): Victoria Institutions.
51.
VerkuytenM. (2014). Identity and cultural diversity: What social psychology can teach us. New York: Routledge Pub.
52.
WilsonE. O. (2012). The social conquest of earth. New York: Liveright.
53.
YandellK. E., & PaulJ. J. (2013). Religion and public culture: Encounters and identities in modern South India. Abingdon: Routledge.
