operation of truthdiscourse, usually glorifies the birth of the nation by misrepresentinghistory itself. Colonizers and brutalexplorers, murderers and their friends, are portrayed as the discoverers oflands that were inhabited for at least 30,000 years prior to their arrival (thisis todays estimate for the Americas; in Africa and Asia it could be arguedthat humans have existed for millions of years). With colonization and in the making of thenation-State, different and disperse histories are erased, many timesannihilated, in the name of History (with capital letter). The story told will depend on the group thataspires to take or hold power, and the stories neglected are innumerous[1]. Mistreatment is thus legitimated throughhistorical narratives that tend to recognize no other being than a modern orcivilized being. Those that are notmodern or civilized are termed backward, barbaric, and less thanhuman. This is the discourse of Truth,so in line with post-Enlightenment modernity and with the functioning ofnation-States. The nation-States,through their supposed impartiality, paradoxically open up space for theTrue American, the True Indian, the True Muslim, etc. These fundamentalisms arise and flourishunder the discourse of Truth enabled and foundational to nation-States. Thus, to be in line with modernity, and tohold State power for themselves, nationalist Hindu Indian writers had to claiman ancient India which would become the classical source of Indianmodernity, while the Muslim period would become the night of medievaldarkness.[2]What we see today in India, shown majestically in the film War and Peace, by Anand Patwardhan, is a nationalistic Hindufundamentalist State that aspires to be a global superpower and is proud ofits nuclear arsenal, even though great part of the population does not agreewith this stance, and many resist and are imprisoned. The fundamentalists are anti-Muslim,anti-Pakistan, are on the verge of throwing a calamitous war on the region, andare at war with Indian Muslims. The extent of sexualviolence and brutality witnessed during the carnage in Gujarat since the 28thof February [of 2002] is likened by many to the horrors of the post-Partitionriots in 1947. With an estimated 2,000 dead, more than 100,000 renderedhomeless and property worth millions of rupees destroyed, the toll is stillmounting[3]. Thiscould not have come about were it not for the existence of the nation-State andits privileged resource to military might and police repression, and for thediscourse of Truth according to a Universal Law that makes its existencepossible (for if it were to openly declare itself the domain of an elite, arace, a religion, not to speak of a gender, it could be delegitimizing itself). Even patriotism may take the form ofa fundamentalism, and they are indistiguishable in many contexts in India,Pakistan, and the United States, and in many countries where one can see thisclearly. The danger that patriotism andnationalism (also many times indistinguishable) present to the world today isaggravated by the fact that these countries have nuclear weapons, and coulddestroy the world in a few minutes. Itcan be argued that patriotism and nationalism take many forms, some that mightbe even forms of resistance against oppression, as in the case of anti-colonialstruggles, for example. Nevertheless they are also fundamental to terroristacts. Furthermore, one can also imagine