The article, based on insights from sociologist Sanjay Srivastava, analyzes a dualistic evolution in Indian identity, particularly among the middle class, characterized by a recent surge of new wealth and a re-emergence of exceptionalism. This new discourse, influenced by technology and consumption over older scientific modernism, contrasts with the post-independence era and fuels a sense of entitlement and a desire to assert an "ancient Indianness" as a counter to Western identity, leading to outward displays of superiority and a tendency to treat service staff abroad akin to domestic help. Simultaneously, this internal re-evaluation of Indian identity, often driven by social media and a focus on consumption as power, influences how Indian migrant communities present themselves to host nations, seeking to emphasize their civilizational heritage to overcome insecurities, even as they maintain strong ties to India and exhibit a tendency to compartmentalize respect shown to themselves as minorities abroad versus how they treat minorities within India.

The article, based on insights from sociologist Sanjay Srivastava, analyzes a dualistic evolution in Indian identity, particularly among the middle class, characterized by a recent surge of new wealth and a re-emergence of exceptionalism. This new discourse, influenced by technology and consumption over older scientific modernism, contrasts with the post-independence era and fuels a sense of entitlement and a desire to assert an "ancient Indianness" as a counter to Western identity, leading to outward displays of superiority and a tendency to treat service staff abroad akin to domestic help. Simultaneously, this internal re-evaluation of Indian identity, often driven by social media and a focus on consumption as power, influences how Indian migrant communities present themselves to host nations, seeking to emphasize their civilizational heritage to overcome insecurities, even as they maintain strong ties to India and exhibit a tendency to compartmentalize respect shown to themselves as minorities abroad versus how they treat minorities within India.

The article, based on insights from sociologist Sanjay Srivastava, analyzes a dualistic evolution in Indian identity, particularly among the middle class, characterized by a recent surge of new wealth and a re-emergence of exceptionalism. This new discourse, influenced by technology and consumption over older scientific modernism, contrasts with the post-independence era and fuels a sense of entitlement and a desire to assert an "ancient Indianness" as a counter to Western identity, leading to outward displays of superiority and a tendency to treat service staff abroad akin to domestic help. Simultaneously, this internal re-evaluation of Indian identity, often driven by social media and a focus on consumption as power, influences how Indian migrant communities present themselves to host nations, seeking to emphasize their civilizational heritage to overcome insecurities, even as they maintain strong ties to India and exhibit a tendency to compartmentalize respect shown to themselves as minorities abroad versus how they treat minorities within India.

THERE IS A strong sense of Indian superiority among the older middle class towards other minority migrant communities in the west. Then there is the rise of a newer middle class, now travelling with new wealth that allows them to behave in a certain way around the world. This is part of an internal Indian discourse about exceptionalism, but it also reflects a deep sense of inferiority. This civilisational discourse has developed over the last couple of decades.

There is also an attempt to distinguish the current form of decolonisation from the older ‘Nehruvian’ model by reasserting an ancient Indianness as a counter to western identity. Much current travel behaviour comes from trying to separate the Indian present—the last two to three decades—from the post-independence period, 1947–1990s. This is tied to domestic politics and helps people from certain backgrounds who travel to tap into the newer discourse more easily than the older one.

If the older discourse saw science as the path to modernity, the newer one focuses on technology. The older ‘science’ model required a more complex engagement with modernity; the new ‘technology’ model is strongly linked to consumption.

There is this notion that the capacity to consume now defines us—to consume is to present ourselves as powerful, and so anyone who serves us is viewed as inferior.

This shift has changed how young people view their Indian identity. Today, the consuming citizen, who has the capacity to buy at home and, crucially, around the world, rules the world. That capacity to consume creates a sense of entitlement—that one can do anything because one can consume like westerners.

This ability to consume also encourages how one behaves abroad. For example, Indians, while shopping in England or Switzerland, sometimes speak to shop attendants the same way they speak to domestic servants in India. There is this notion that the capacity to consume now defines us—to consume is to present ourselves as powerful, and so anyone who serves us is viewed as inferior.

During the colonial era, Indianness was often downplayed, but now it is hyped up. Migrant communities, especially non-white ones, are insecure and seek ways to present themselves to host communities as more than just “brown people”. And so, the reinvention of the past in India feeds into migrants’ notions of belonging to a significant civilisation.

Indian migrant communities remain strongly linked to the home country in ways other groups are not. Indians also have a tendency to compartmentalise life—expecting respectful treatment as minorities in the US while often not extending the same respect to minorities in India. We can be deeply modern and deeply religious, consumerist and traditional.

Much historical learning today happens through social media. That contributes to a dismissal of science in favour of technology.

This shift about how we now feel about what it is to be an Indian is also a shift from how we should think. It no longer needs depth or logic. Our national discourse is now very much about being a consumer and why being a consumer is a powerful position.

Sanjay Srivastava is one of India’s leading sociologists and anthropologists and a distinguished research professor at SOAS University of London.

As told to K. Sunil Thomas

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