6.1 The Semantic Warfare: Terms of Inclusion and Exclusion

In the Sanghi world-view, language is not a tool for communication; it is a weapon of Semantic Warfare. By controlling the names of things, he controls the perceived reality of his audience.

6.1.1 The Invention of Labels: “Urban Naxal,” “Libtard,” “Anti-National”

The Sanghi is a prolific coiner of labels, utilizing them not as descriptions but as psychological categories designed to mark individuals for social and political exclusion.

6.1.1.1 The Etymology of Hate

Notice how “Urban Naxal” combines the “Urban” (the educated, the non-tethered, the independent) with “Naxal” (the violent, Maoist rebel). It is a strategic term designed to criminalize intellectual dissent. By using this label, the Sanghi can frame a university professor or a human rights activist as a lethal threat to the state. Similarly, “Libtard” pathologizes liberal thought as a cognitive disability, and “Anti-National” is the final, un-rebuttable label that justifies any level of state or mob persecution.

6.1.1.2 The Viral Load of the Label

These terms are designed to be short, punchy, and highly shareable. They act as “Meme-Scripture” (Ch 9), providing the infantilized mind with a ready-made vocabulary of exclusion that requires no critical thought.

6.1.2 The Erasure of Nuance through Loaded Language

The Sanghi mind cannot tolerate the grey area. Language is used to flatten complex social issues into binary oppositions. You are either a “Patriot” or a “Traitor.” There is no room for the loyal critic.

6.1.3 The Reframing of Bigotry as “Truth-Telling”

The Sanghi prides himself on his “bluntness.” He frames his prejudice as a courageous act of “telling the truth that nobody else dares to say.” This allows him to feel like a “hero” (the “Cyber-Kshatriya”) while engaging in the most common forms of bigotry.

6.2 The Construction of the Internal Enemy

To maintain the “Victim-Hero” narrative, the Sanghi requires a constant supply of enemies.

6.2.1 The Muslim as the Eternal Outsider

The Muslim is the primary “Other” in the Sanghi universe, depicted as a biological and cultural threat to the “Purity” of the nation.

6.2.1.1 The “Infiltrator” Narrative

By labeling citizens as “infiltrators,” the Sanghi justifies their disenfranchisement and dehumanization. This is the domestic “Tether” (Ch 1) projected onto the nation: “This is our house, and you are only here as a guest who has overstayed his welcome.” The narrative of the “Invader” is used to transform modern neighbors into ancient enemies, making violence feel like a delayed act of self-defense.

6.2.1.2 The Myth of the “Polluter”

The Muslim is framed as the source of social and spiritual “Pollution” (Ch 5), whose presence alone is a threat to the “Sanskari” order.

6.2.2 The Liberal as the Traitor Within

The Liberal is hated even more than the Muslim, for the Liberal is the “Insider” who has betrayed the tribe. He is the “Sepoy” (the collaborator) who has adopted the language and values of the “West.”

6.2.3 The Christian as the Stealthy Converter

The Christian is viewed with suspicion as a “stealthy” enemy who uses “charity” to undermine the “purity” of the Hindu fold.

6.3 Biological Essentialism in Modern Guise

The Sanghi’s language often veers into the realm of “purity of blood.”

6.3.1 The Narrative of “Natural” Hierarchies

He believes in a “natural” order of things where some are born to lead and others to follow. This is the “Caste” hierarchy sanitized for a modern audience.

6.3.2 The Sanghi View on Genetics and Heritage

The Sanghi’s obsession with “Indigeneity” is a psychological anchor for his own precarious sense of belonging.

6.3.2.1 The Claim to “Aryan” Purity

He fiercely rejects any theory of migration that would make him “equal” to later arrivals. He needs to believe he is the “original” owner of the land to justify his authority over all other groups. This pseudo-genetic narrative is his way of extending the “Inheritance” (Ch 1) from the family property to the entire sub-continent.

6.3.2.2 The Denial of the Hybrid Self

He views the complex, hybrid history of India as a “contamination.” His goal is to strip away the “Other’s” influence to find a “Pure” ancestral core that exists only in his imagination.

6.3.3 The Fear of “Contamination” through Inter-marriage (Love Jihad)

The “Love Jihad” narrative is the ultimate expression of the “Purity and Pollution” binary. It frames the individual act of love as a “conspiracy” of biological warfare. It is the parents’ fear of the “outsider” son-in-law/daughter-in-law projected onto the national screen.

6.4 The Ritualization of Hate Speech

Hate speech in the Sanghi world is not an outburst; it is a ritual.

6.4.1 The Role of Slogans in Collective Bonding

Slogans are stripped of their spiritual meaning and converted into tribal identifiers that signal the presence of the collective and the suspension of individual judgment.

6.4.1.1 The War Cry

When “Jai Shri Ram” is shouted during a lynch mob or a political rally, it is not a prayer to a deity. It is a war cry that signals to fellow tribesmen that the “Theatre of Surveillance” (Ch 2) is now in effect on the streets. It is a signal that the “Dharmic” duty of the mob overrides any individual or constitutional law.

6.4.1.2 The Auditory Territory

Shouting slogans is a way of marking physical space as “Saffron.” It is the public version of the “Auditory Leash” (Ch 1), ensuring that the “Other” (and the silent dissenter) knows they are being watched.

6.4.2 The Desensitization to Dehumanizing Language

By constantly hearing and repeating dehumanizing terms (labels like “Termites” or “Pests”), the Sanghi becomes desensitized to the humanity of the “Other.” This is the necessary psychological preparation for violence.

6.4.3 The Use of Mythological Allusions to Sanctify Hostility

By framing modern political conflicts as a continuation of “Eternal Battles” between gods and demons, the Sanghi sanctifies his hostility. He is not a hater; he is a “Dharmic Warrior” fulfilling a cosmic destiny. This is the ultimate “Naked Truth”: the ideology provides a “sacred” mask for a very mundane, domestic, and suppressed rage.