The Post-Colonial Hangover – Introducing (Western) Critical Theories – Setting the Context

Early Western political, social, and philosophical theories, particularly those developed during the Renaissance and Enlightenment, emerged as a reaction against Christianity and the religious orthodoxy of the time. These periods saw a profound questioning of religious dogma and the so-called universal truths promoted by Christian theology. Thinkers began to challenge the dominance of religious doctrine, seeking to replace it with rational inquiry and scientific exploration.

A scientific approach often begins with a theory, and as Western intellectuals sought to refute and critique religious (Christian) dogma, they began to develop theoretical frameworks to understand society, politics, arts, and culture. These theories, deeply rooted in the Western historical and cultural context, were tailored to address specific challenges and crises within Europe. However, due to colonialism and post-colonial hangovers, these frameworks have found their way into India for both political gains and to undermine Hindu religion which is fundamentally distinct to Christianity.

As an example, to maintain the context, amongst other differences and whilst Christianity and all abrahamic faiths are belief systems (blind acceptance is required to become part of the faith), Hinduism begins and encourages 'doubt'. Mimamsa shastra commences with doubt (samshayam). It took 700 shlokas, as the Srimad Bhagavad Gita, even for The Blessed Lord Sri Krishna to convince Arjuna to pursue the path of Dharma. There are several samvāda (conversations/discussions with doubts raised) in the shastra such a Vidura-Dhridhrāshtra samvāda, Viśvamitra & The Chandala samvāda, Sulabha & Janaka samvāda, even the upanishads promote doubts and discussions such as Maitreyi-Yajnavalkya samvāda in Brihadaranyaka Upanishad to name a few.

Hindu cultural system encourages doubt, we were revealed by Sage Gautama The Nyāya shastra (the science of debating) even before the West accepted the Earth was not flat. Hindus, traditionally, find an answer to a societal problem (through doubts, debates and discussions from within) that is suited for our culture and that is already how the Hindu culture has evolved. 

In India, certain actors—often influenced by a fascination with Western ideologies—have adopted and applied these theories, often for personal or political gains. This has resulted in an attempt to impose Western theoretical models onto a cultural system that is different. The values and assumptions embedded in these theories, rooted in Christianity and Western cultural systems, do not align with the pluralistic and integrative framework of Hinduism or the socio-cultural dynamics of Indian society.

Unfortunately, many of these theorists or their followers, rather than developing frameworks tailored to the Indic ethos, have chosen to import and superimpose Western ideas, often without critical analysis of their applicability. It is, therefore, my duty to unpack and critically examine these theories, providing insights (in my view) that may benefit individuals seeking to understand and engage with Indian society from a more authentic perspective. Whilst there may be a few works that attempt similar analyses, they are relatively scarce, and the need for more such efforts is urgent.

The application of Western theories to Indian systems often fail to account for the complexities of India’s diverse and evolving landscape, encompassing politics, religion, culture, arts, and more. This article seeks to introduce several significant Western theories, briefly explore their historical contexts, and analyse how they have been applied in India, often to serve political agendas. It also examines how consumerism, mass media, and education play influential roles in shaping ‘Grand Narratives’, further entrenching these theories in Indian discourse.

Based on my research so far, it is becoming evident that the West found it necessary to break away from religious dogma, as it was often not grounded in scientific inquiry and, in many cases, contradicted reality. The shift was crucial for their progress and development. However, whilst no society is without flaws, certain importers of Western thought in India, influenced by Western critiques, have, in my view, uncritically imported these frameworks into the Indian context without considering cultural misalignment. This lack of independent thought is unfortunate and regrettable. India has always had great thinkers and reformers, such as Sri Ramanujar and Adi Shankarar, who have demonstrated how transformative change can be achieved from within the culture itself, fostering progress and growth without losing cultural essence.

My work has finally commenced, after a long break, as I intend to analyse the following theories that appear to impact not just the political landscape in modern India also society as a whole, culture, arts, education/intellect and practices:

1. Communism, Marxism and Cultural Marxism

2. Orientalism

3. Modernism

4. Post-Modernism

5. Formalism, Structuralism and post-Structuralism

6. Nihilism and Skepticism

7. Critical Race Theories not limited to Feminism (Western) and Wokeism

8. Use of consumerism and mass-media to progress their 'Grand Narratives'

9. Western Geopolitical dominance as a result and the educational system

The Pav-Bhaji Analogy: Now imagine you’re making Pav Bhaji, and after completing the dish, you feel it doesn’t quite meet your expectations. An expert in European cuisine, unfamiliar with Pav Bhaji, tastes it for the first time. Based on its appearance and texture, they compare it to Arrabbiata (Spicy tomato) sauce & its Italian spices, then critique it with Arrabbiata in mind, rather than evaluating it as Pav-Bhaji. If the Indian chefs begin to believe the Pav-Bhaji should taste like spicy Italian tomato sauce then we have a problem.

Think of each of the aforementioned theories as European/Western food or their ingredients being used to critique Indian cuisine.  This is precisely what happens when Western theories (ingredients), developed in entirely different contexts, are applied to critique (Eastern) Indian systems without accounting for their distinct and unique foundations. 

Why a Westerner, unfamiliar with Indian cuisine, is critiquing Pav-Bhaji is altogether another related very pertinent matter. Having said that, it is understandable when Europeans/Westerners, unfamiliar with Pav Bhaji, critique it expecting it to resemble Arrabbiata due to their lack of knowledge. However, what can be said about Indians who join in this critique, judging their own dish by the standards of something it was never meant to be?

May the gods provide me with intellect, insight, time and resources to pursue and complete this project defending the Universal Principles, ethics and culture also known as Sanātana Dharma (or what we generally now call 'Hinduism' but for our understanding can also be taken to include Jainism and Buddhism noting they are both indigenous to Bharat/Indian school of thought).

More to follow.....