#dynasticcapitalism

Himalayan Saints and the Defence of Sacred Ecology: Resisting Developmental Hindutva Across the Char Dham Corridor by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2025/11/27/himalayan-saints-and-th... The Char Dham conflict in Uttarakhand exposes a deep contradiction within contemporary Hindutva: a BJP-led “developmental Hinduism” that fuses neoliberal infrastructure, militarized nationalism, and centralized temple governance is destroying the sacred-ecological fabric it claims to protect. The 2016 Char Dham all-weather highway and the 2019 (later repealed) Devasthanam Management Act have sought to convert the fragile, divine Himalayan shrines of Yamunotri, Gangotri, Kedarnath, and Badrinath into a securitized tourism-military corridor. In response, hereditary priests, ascetics, and local communities have mobilised a powerful resistance, framing the mountains and rivers as the living body of Shiva rather than exploitable resources. Drawing on Guattari’s three ecologies, their protests defend an embodied, relational sacred ecology against the state’s homogenizing, extractive logic. Far from a mere environmental dispute, this struggle reveals Hindutva’s betrayal of plural, place-based Hinduism and challenges the secular-pluralist foundations of the Indian republic.

Himalayan Saints and the Defence of Sacred Ecology: Resisting Developmental Hindutva Across the Char Dham Corridor by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2025/11/27/himalayan-saints-and-th... The Char Dham conflict in Uttarakhand exposes a deep contradiction within contemporary Hindutva: a BJP-led “developmental Hinduism” that fuses neoliberal infrastructure, militarized nationalism, and centralized temple governance is destroying the sacred-ecological fabric it claims to protect. The 2016 Char Dham all-weather highway and the 2019 (later repealed) Devasthanam Management Act have sought to convert the fragile, divine Himalayan shrines of Yamunotri, Gangotri, Kedarnath, and Badrinath into a securitized tourism-military corridor. In response, hereditary priests, ascetics, and local communities have mobilised a powerful resistance, framing the mountains and rivers as the living body of Shiva rather than exploitable resources. Drawing on Guattari’s three ecologies, their protests defend an embodied, relational sacred ecology against the state’s homogenizing, extractive logic. Far from a mere environmental dispute, this struggle reveals Hindutva’s betrayal of plural, place-based Hinduism and challenges the secular-pluralist foundations of the Indian republic.

The Fragile Himalayas: Climate, Hindutva Developmentalism, and the Collapsing Ecology of the Third Pole by DebaprasadBandyopadhyay Via Flickr: onceinabluemoon2021.in/2025/11/02/the-fragile-himalayas-c... The Himalayas—often called the “Third Pole”—are collapsing under the dual weight of climate change and a reckless developmental paradigm driven by Hindutva nationalism. This article examines how the BJP’s infrastructural expansion, exemplified by the Char Dham project and many other recent instances, embodies an extractive model that desecrates the sacred mountain ecology in the name of “spiritual connectivity” and national pride. By exposing the contradictions between ecological fragility and politico-economic hubris, it argues that the Himalayan crisis is not a natural disaster but a moral and civilizational collapse—where faith has been mechanized, rivers commodified, and glaciers sacrificed for profit and propaganda. Drawing on ecological ethics, political ecology, and environmental sociology, the piece calls for an epistemic and ethical reorientation—from GDP-centrism to earth-centric governance that recognizes the Himalayas as living systems rather than geological resources. Ultimately, saving the Himalayas demands confronting not only climate change but also the ideological machinery that normalizes ecocide under the rhetoric of development.