"Historical powerful forces have attempted to restrict democracy to a set of strictly procedural routines for governance and legislation, but once in motion, democratic procedures have over time tended to remold the very form in which a society represents and imagines itself, its institutions and its history. It is my contention that the history of Indian democracy may be fruitfully interpreted in these terms as a gradual and circumscribed questioning of hierarchies and authority, spreading from the political field to other realms in society. As the political field acquired even more prominence due to the weight of the in all spheres of society in the 1970s, a new marked by "" emerged. This gave rise to a new construction of politics as an "amoral vocation," a construction that reflected a widespread discomfort with the proliferating populist techniques of political mobilization and governance, and a disapproval of the new breed of public figures from modest social backgrounds who used their language, manners, and social background to consolidate mass followings. In the face of this "eianization" of the political field, sections of the educated urban and upper-caste groups began to denounce the political vocation, question the legitimacy of the state and discard the principles of democracy and secularism. For decades democracy and secularism meant protection and extension of to the educated Hindu middle classes, and condescending vis-à-vis lower-caste groups and minorities. However, as it became clear that political democracy was slowly giving birth to this new and unfamiliar form of society, the "softness" of the became the target of the Hindu nationalist critique of a "" that was "pampering minorities." attitudes are today widespread in the same urban middle class in India that for years was regarded as the bedrock of political democracy in the country, and the backbone of the nation. Hindu nationalism emerged successfully in the political field in the 1980s as a kind of "" that mainly attracted more privileged groups who feared encroachment on their dominant positions, but also "plebeian" and impoverished groups seeking recognition around a rhetoric of cultural pride, order, and ."