Because World War II left the empires weak, the colonized countries started to break free. In some places, where countries had the potential to bring more democratic processes into place and maybe even provide an example for their neighbors to follow it threatened multinational corporations and their imperial (or former imperial) states (for example, by reducing access to cheap resources). As a result, their influence, power and control was also threatened. Often then, military actions were sanctioned. To the home populations, the fear of communism was touted, even if it was not the case, in order to gain support.
The ways in which the New Atheism serves imperialism are manifold. It bolsters the “clash of civilizations” narrative used to justify ventures like the invasion of Iraq and the need for repressive measures like state surveillance. Moreover, in presenting itself as a disinterested defense of reason, it lends such arguments a credibility they would lack in the hands of commentators from the political or cultural right. Finally, it shifts the focus from the social ills wrought by unjust economic arrangements to an external singularity called “religion.”
However, despite the involvement of important Hindus like Rajah Rammohun Roy and Iswarachandra Vidyasagra, and Bentinck's consultations with his Sepoy officers, the publicity surrounding this and other issues did serve to stigmatise Hinduism generally, and to reinforce superior attitudes towards it. These developments in turn stirred resentment and helped to open the way to the dangers that lay ahead in 1857 . An old India hand like Flora Annie Steel (1847-1929) commented later that Bentinck's "abolition of suttee, his tinkering with Indian law so as to free Hindu converts to Christianity from disabilities in succession ... had passed muster at the time, but as their effects became palpable, their interference in matters of custom and religion was resented" (346-47); and modern historians agree with her (for example, see Keay 429).