Holy Science: The Biopolitics of Hindu Nationalism. By BanuSubramaniam. Seattle: University of Washington Press, 2019. 312 pages. $30.00. (Paperback).

In the past decades, there has been a growing production of scholarly literature devoted to understanding rise Hindu nationalist movement in India, particularly emphasizing its invocation monolithic consolidate idea India as nation. Banu Subramaniam, leading researcher field feminist science studies and professor Department Women, Gender Sexuality Studies at University Massachusetts Amherst, makes an intervention with her book retell story nationalism rather uniquely, placing it intersection postcolonial, feminist, technology studies. Moving away from characterizing contours modernity scientific/secular or traditional/religious, Subramaniam recognizes multiplicity that marks India's embrace science, technology, developmentalism well resurgence politico-religious hypernationalism. Most crucial this is concept “archaic modernity,” essentially meaning reconfiguration tradition within milieu modern, scientific nation-state, vision contemporary India. Using archaic outlining five illustrations, she highlights which distinctive: no longer merely invokes ancient traditional. Science religion stand opposition one another, light professes analyze multivocal entanglements religion, recognize them “tools, allies, synergies, partners, symbionts, challengers, colluders, syncretic collaborators” (p. 42) coming together immensely robust brand political nationalism. She identifies certain vital elements they share for purpose argument: both vibrant plurality cosmologies ways knowing world. Both have instrumentally imbued oppressive politics, histories, practices. There existing points institutionalized violence Western model alliance developmental post-Independent takes further step argues epistemic authority modern does not impose supremacy upon colonies; instead, tyrannical character finds new modes realization The deeply heterogeneous narratives mythology provide corpus stories transmutation humans, human-animal hybridization, imaginary creatures defy distinctions between human nonhuman, nature culture, modern. Emergent claims are keen on harnessing these demonstrate intrinsic indigenous Hinduism, instance, belief anthropomorphic gods such Lord Ganesha (the elephant-headed deity) testimony fact civilization was privy medical knowledge cosmetic surgery. provides array fascinating illustrations modernity, but exciting discussed section genetic cultivation “origin stories” identity draws legitimacy evidence, be form state-funded genomic projects sequencing genomes Indian population uncover susceptibility disease, reports evidence origin caste system linkages upper-caste DNA European haplogroups, incorporation Ayurveda into genetics (Ayurgenomics), all espouse standardization biology population, consequently interlinking national identity. Biology come core establishing Hinduism religion. Claims homogenous group identity, endogamy, purity, pollution rooted nativist biological discourses around purity blood commonality DNA. calls “bionationalism” describe transition traditional ethnic ideas scientized using biopolitical claims. On hand, allows claim long-term existence thought and, simultaneously, retention gender hierarchies modernity. Foucauldian notion biopolitics reframes context analysis postcolonial Postcolonial biopolitics, argues, account only practices governmentality during colonial rule also emerged through anticolonial struggle. thus, characterized by competing shape “bionationalism.” This heterogeneity best understood case illustration legacy Section 377 Penal Code category “unnatural sex” produced Christian imaginaries sexual hierarchy. It remade elite who reified categories home, family, sexuality morality while constructing non-Hindu, lower-caste, Muslim “other,” positing uncivilized promiscuous. persuasively some important contributions disciplinary domains STS Building critique religious-secular binary, disrupts nonreligious revealing what “secular” fundamentally built ideology. needs seriously mutual constitution religious secular instead reifying separate domain wide-ranging beliefs seeks disrupt world bringing complex hybrid contestations interaction systems simultaneously contradict harmonize each other. Subramaniam's writing style begins chapter-wise short fiction, mean display larger argument about creativity storytelling “naturecultural possibilities” enables. highlighting animated practice mythology, writes hegemonic, unilinear conception cast promote nation obscuring diverse, plural, polytheistic, flexible imaginative worlds, their defiance binarism spiritual, tools can reclaimed site radical politics. eschewal possibilities construct singular history, claims, reminds us “nothing inevitable, other lives futures were always possible” xiii). Since mythological associated burdened meanings current era, skeptical extent emancipatory reclamation retelling possible. However, proves enriching systematically back enchanting prospects underlie showing end up being told ones networks power deploy hybridization facilitate oppressive, totalizing truth.