“ALTHOUGH SEEMINGLY REVIVALIST, CULTURAL IDENTITY PROJECTS THAT FUEL FUNDAMENTALISM ARE NOT AN ASSERTION OF TRADITION, RELIGION, OR CULTURE. RATHER, THESE ARE POLITICAL PROJECTS THAT USE ALL AVAILABLE MODERN RESOURCES (SUCH AS LAW AND MEDIA) WHILE USING THE LANGUAGE OF CULTURE OR RELIGION TO SERVE ITS HEGEMONIC GOALS.” This same report also remains critical of allegedly ‘revivalist’ projects, saying, “Although seemingly revivalist, cultural identity projects that fuel fundamentalism are not an assertion of tradition, religion, or culture. Rather, these are political projects that use all available modern resources (such as law and media) while using the language of culture or religion to serve its hegemonic goals.”12 Feminists in the region have also analyzed the specific impact of fundamentalisms on the bodily autonomy, sexuality, and reproductive rights of women, girls and gender-diverse persons. In the 1990s, Asian feminists understood “fundamentalism” to be an ideology that “naturalises and sacralises the family and sexuality and secludes women from the public sphere”.13 As for ‘fascism’, feminists have continuously tried to confront, in their work and scholarship, what ‘fascism’ is made of and how it impacts our movements. Researcher Laila Kadiwal, who studied anti-fascist student movements led by Indian Muslim women, writes that many scholars of fascism have documented its shared central tenets. She writes, of these tenets, “there is a standard technique by which democracy is undermined and xenophobic discourse is advanced, in which hatred, apathy, and violence become normalised. It dehumanises particular social groups, leading to their brutal treatment, from the restraining of freedom and mass incarceration, to eviction. In extreme situations, it can lead to genocide.”14 She further notes that fascism in the context of India “privileges the politics based on religious and caste-based supremacy over the constitutional ethics of equality and justice.”15 12 Ibid. 13 Jayawardena, K. & De Alwis, M. (1996). Op. cit. 14 Kadiwal L. “Feminists against Fascism: The Indian Female Muslim Protest in India”. Education Sciences. 2021; 11(12):793. https://doi.org/10.3390/educsci11120793 15 Ibid. 14