This investigation explores the global racialization of Muslims through comparisons between Christian and Hindu Nationalism. This is a discussion of their rhetoric and how it perpetuates, instigates and justifies violence; as well as how ethnocentric nationalism is rooted in colonialism. This paper takes a critical lens to describe how religious and racial identities were constructed in the 20th century, and discusses the current ramifications of these ideologies, especially in relation to social stratification in the United States and India. This will beg the question of whether the act of racialization inspires ethnic based populism in society. If so, how do political leaders like Trump and Modi inspire violence towards racialized Muslims? Racialization theory is vital to explore how this ideology materializes into social inequity. Furthermore, the comparison of these two specific ideologies will situate how broad and all encompassing racecraft is cross continentally because of the continued legacy of imperialism. The shared aspect of British colonialism in both cases has created two different movements that are similar, yet very unique in their own rights. This research is an especially pertinent conversation to have with both Donald Trump and Narendra Modi in office, both prominently labelled as Christian and Hindu Nationalists respectively. It is significant to analyze these status quo parties because their rhetoric can be easily dismissed by those who are more critical of systemic violence as immature ramblings, but it is when their propaganda goes unchecked that it is more easily spread. The decoding of dog whistles is a constant battle taken upon by academics to problematize what can easily be taken for granted. As our world has globalized, Hindu Nationalism has also taken its hold on the United States with the creation of HSS USA, serving as a threat to both American Indian Muslims and lower caste Indians in the United States. Ultimately, this investigation explores the global trends in Muslim racialization, situates the act in a shared history of colonialism, and raises awareness about the violence that is produced by ethno-nationalism.
Gabriele Dushaj (Sun,) studied this question.