NATIONAL INTEGRATION IN INDIA A SELECT ANNOTATED BIBLIOGRAPHY
DISSERTATION SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF iHsiter of Hibrarp & information ^titnte 1995-96
BY MOMIN JUNAID AHMAD Roll No.—95 LSM-14 Enrolmtnt No.—U-3404
Under the Supervision of MR. S. MUSTAFA ZAIDI READER
DEPARTMENT OF UBRARY & INFORMATION SCIENCE ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) DS2871 Dc(di(C
For I will be ncGding their prayers Today, Tornoriow and all times to coine. CONTENTS
I. Acknowledtjement 01 - 02
II. Scope and Methodolocjy 03 - 08
PART ONE
1. Introduction 10 - 12
2. Regionalism 12 - 15 3. Communalisiti 15 - 18 4. Social 18 - 19 5. Economic 20 - 21 6. Political 21 - 22
7. National Integration - an urgent need 22 - 28
PART TWO
III. Biblography 30 - 194
PART THREE
IV. Author Iidex 196 - 203 V. Title Index 204 - 213 VI. List of Periodicals/News papers 214 - 215 1
ACKNOWLEDGEMENT
First of all my head is bowed before Almighty GOD whose mercy bestowed on me the opportunity and privilege of the completion of this dissertation. The work took its present shape solely and exclusively due to HIS kindness.
I pay my heartiest gratitude and thanks to Mr.Syed Mustafa K.Q. Zaidi, Reader in the Department of Library and Information Science, Aligarh Muslim University, Aligarh, my supervisor, who despite his busy schedule provided me with all possible help, valuable guidance and perceptive advice and whenever any hurdle came to deter my path in completion of this work, he took personal interest in bailing me out.
I am also thankful to Mr. Shabahat Husain, Chairman, Department of Library and Information Science, Aligarh Muslim University, Aligarh for his kind attitude, affectionate encouragement throughout my stay in the department.
My sincere thanks to my teacher, Mr. Hassan Zamarrud,
Reader, Department of Library and Information Science, Aligarh
Muslim University, Aligarh for his constant encouragement and the facilities he was kind enough to provide.
It would not be of good manner if I don't thank to Prof. Motid. Sablr Hussain, Ex-Chairman, Department of Library and Information Science, Aligarh Muslim University, Aligarh and Mr.Al-Muzaffar A.G. Khan, Reader, Department of Library and Information Science, Aligarh Muslim University, Aligarh for their blessing, support and help.
Sincere thanks are due to my family members, especially my elder brothers, Mr. Javed Jafri, Mr. Nadvl Jamshed Jafri, for their collective and cultivative support, moral backing to continue my studies and getting the pleasure of completion of this dissertation.
I am also very much beholden to my friends, Syed Gtiulam Haider, Miss Uzma, Mrs. Dr. Sunlta Ahirkar, Dr. Kafll Klian , Dr. Ktian Wasique, Naustiad Raza because without their encouragement and cooperation this piece of work could not have come to life.
I lack words to thank my classmates, Sufiyan, Aiyaz, Khalid, Ktiursheed and Saba for they gave me encouragement whenever I needed it. 1 am also thankful to Munawwar Hussain, shakeb and Ashraf.
And last but not least I am also thankful to Moin Zaidi and Riyaz Abbas (Seminar Attendants) for their sincere effort toward completion of this dissertation.
(MOMIN JUNAID AHMAD) SCOPE AND METHODOLOGY
SCOPE
Our country, India, is the second biggest country in the world having a population of more than 90 crores. The major distinction of India, from other countries is the diverse nature of people in regions and varied cultural behaviour. At this moment unity in diversity is essential for national development. Now- a-days India is facing various problems in the socio economic, linguistic, regional, political spheres and communal as well as casteist issues. Among them the most important one is the lack of national integration.
Being a student of ML & I.Sc. I got an opportunity to do dissertation. Since I come from a riot affected area Bhiwandi, near Mumbai, I chose this topic 'National Integration in India' in which I found keen interest.
METHODOLOGY
The secondary sources were consulted in Maulana Azad Library, Aligarh Muslim University, Aligarh to find out the location of the articles. These secondary sources are
(a)Index India (Rajasthan University, Jodhpur). (b) Guide to Indian Periodical Literature (Delhi Library Association).
2. The relevant bibliographical details were noted down on 5"x7" cards following the ISI standards.
3. The primary sources were consulted in the following libraries.
(a) Maulana Azad Library, Aligarh Muslim University, Aligarh.
(b) Dr. Zakir Husain Library, Jamia Millia Islamia, New Delhi.
(c) Jawaharlal Nehru Library, Jawaharlal Nehru University.
4. On completion of the abstracts subject headings were assigned, subject headings are completely coextensive to the extent possible.
5. The subject headings were assigned in an alpha betical sequence of various elements.
6. In the end a separate author and title index was prepared, providing reference to various entries by the respective numbers. No subject index has been provided as the bibliogra- phyisitself arranged alphabetically through subject headings.
STANDARD FOLLOWED
The Indian standard recommendations for biblio graphical references (IS:- * '^ ' ) and classified catalogue code (CCC) of Dr. S.R. Ranganathan have been followed. In certain cases where the said standards become unuseful, I have preferred my own judgement.
SUBJECT HEADINGS
Attempts have been made to give coextensive subject heading as much as possible. An effort has been made to follow postulates and principles given by Dr. S.R. Ranganathan in the formation of subject and allowed by natural language, if more than one entry comes under the same subject heading, these are arranged alphabetically.
ARRANGEMENT
The entries in this bibliography are arranged strictly alphabetically among the subject headings. The ENTRY ELEMENT of the author(s) is in capitals B
followed by the secondary element in parenthesis using capital and small letters and then the title of the article, subtitle (if any), the name of the periodical being underlined followed by the volume number, issue number, the year, months, date, given by using inclusive notation of the pages of the article, and column number denoted by small alphabet. Then each entry is followed by an indicative abstract of the article.
The items of the bibliographical reference for each entry of a periodical article are arranged as follows :
(a) Serial number (b) Name of the author/authors
(c) A full top {.) (d) Title of the article including subtitle,if any. (e) A full stop (.) (f) Title of the periodical being underlined. (g) A full stop (.) (h) Volume number (i) A comma {,)
(j ) Issue number (k) A semicolon {;) (1) Year (m) A comma {,) (n) Month (o) A comma (/) (p) Date of publication (q) A semicolon (;) (r) Inclusive pages of the articles. (s) A full stop {.)
SAMPLE ENTRY
SHEIKH ALI (B). National integration. University News.
27, 2; 1989, January, 9; 1-4.
EXPLANATION
This article is taken from the periodical "University News", which is entitled as "National Integration", written by B Sheikh Ali in 2nd number of 27th volume of the January, 1989 year, on the page from 1 to 4, against this entry.
ABSTRACT
The entries in the bibliography contain abstracts
giving the essential information about the articles
documented, I have given indicative abstracts as well
as informative abstracts. After searching the
literature, entries were recorded on 5"x7" cards. 8
INDEXES
The part three of the bibliography contains/ Author and title index in alphabetical sequence. Each index guide to the specific entry or entries in the bibliography. A list of periodicals has been given with their place of publication and frequency. 3
Peurt One In troiductlon 10
INTRODUCTION
The first National integration council was set up in 1961. It's objectives/ its declared achievement of national integration is the goal of the country. National integration is defined by the council in the following terms.
"The foundation of our national life is common citizenship/ unity in diversity/ freedom of religion/ secularism/ equality/ justice - social/ economic and political and fraternity among all communities. "
The Supreme Court has also declared that "the people inhabiting this vast land profess different religions and speak different languages. Despite the diversity of religion and language. There run. through the fabric of the nation the golden thread of a basic innate unity. It is a mosaic of different religion/ language and cultures. Each of them has made a mark on the Indian polity and India today represents a synthesis of them all."
The essence of nationalism in an active consciousness of belonging to a single nation/ sharing of common ideology, existence of common 11
goal , pride in the achievements of the country/ combined efforts for common achievements and participation in all national activities.
Although 'unity in diversity' has been a much desired feature of Indian society throughout the history/ the diversity in religion/ language culture and caste, the huge population and vast distances have often proved barriers to the building of a political unity and national harmony- Nationalism has a prominant feature of the Indian society before the coming of the Britishers who adopted the divide and rule policy so as to rule India, resulting in the breakdown of our nationalism though it has got manifested during certain incidences like freedom struggle/ Chinese aggression and Indo Pakistan wars.
Though India achieved independence in 1947 the divide and rule policy of the Britishers had its toll on the Indian subcontinent with the creation of Pakistan and Bangladesh. This has resulted in tensions within India and also with its neighbours. A sizeable section of the majority community is of the view that Hindus represent not 12
only the mainstream of national culture but also preserve and safeguard national interests and territorial integrity of the country. In order to achieve this goal they believed that the minorities should merge their identities which results in tension and communal riots. When we talk of the need for national integration we essentially are faced with four basic problems.
1. CULTURAL : The National Integration Council identified "Regionalism" and "Communalism" as major hurdles in the achievement of national integration.
REGIONALISM : Before independence people regarded themselves as Indians no matter from whatever part of India they came/ but since independence narrow loyalities have begun to prevail with the people of different states and this tendency gained popularity since the division of the states was on a linguistic basis. This linguistic division was done to enhance economic development and for the purpose of better administration but it divided the people into various linguistic sections which resulted in a setback to national integration as national interests got subordinated by regional 13
interests. The agitation in Assam and the slogan "son of the soil" are the worst examples of regionalism. After independence, India was divided into many states/ particularly in 1955 most of the states are divided on the basis of linguistic/ like Assam becomes a state on the basis of Assamese language/ Punjab on the ground of Punjabi lanauge etc.
However/ these states were formed for removing the region disparities/ i.e., for economic development/ better administration. But the result is totally againstthis interpretation. These states themselves considered each and every achievement from the own state must be kept within state. From this thinking/ India is going to loose the identity of nationalism and national integration. Each and every state is going to coin particular slogans/ which emphasise to do for the state not for the nation. Due to this linguistic based state/ intimacy between the various states is totally going to collapse/ people of one state do not want to encourage or adopt the languages of other states. If the jobs are available within the Punjab no other states people can participate to do the job Only the jobs will be allowed for Punjabi's who lived in Punjab 14
in Kashmir/ the style of poetry is totally differs from the other states, this poetry has been totally avoided or ignored by the other states, like Punjab, Assam etc. Culture of Assam is differ from the culture of Kashmir and Punjab. The&e culture of Assam is not adopted by the Kashmir inhabitants etc. They thought that if they adopt the few culture of Assam or Punjab, although these few traits customs are really good but Kashmir inhabitants are not going to recognise it or even appreciate it or adopt it.
However, at the time of division of the state on the basis of linguistic, plan makers thought that due to give and take method. They are going to integrate the state more strongly but the result is totally antagonistic to this. Now we are in a position to disintegrate the nation by making the states on the linguistic basis.
Localization of history is directly linked with the regionalism. Each state tries to glorify the regional history and follow these history. Take the example of Punjab, they tried to do work or improve the dignity of the state on the basis of own old history. Kashmiri's keep the base for 15
poetry or prose which was glorified by the old histories of Kashmir.
Politics are emergingon the basis of regiona lism. In Kashmir and Punjab politics are totally concentrated with the benefit of the region. They do not think for the better future of nations but only think on the betterment for own state. Due to this policies now a days almost in every states only regional parties are going to dominate, its consequence is that in the centre no party in the position to make a stable government. This unstable government not in a position to take bold step for the nation or welfare of the nation.
COMMUNALISH : Communalism has affected not only the minority communities but also the majority community. Often the majority community believes that it forms the mainstream of the nation and all minorities should merge into this mainstream. Accusations of following different pattern of living and ideologies are made on the minorities with the demand for identical treatment of both the minorities and the majority communities. Maintaining separate cultural identity is regarded as being 16
tratorous.- Persistence of such a demand by extremist organizations of the majority community generates a feeling of insecurity, fear and hostility among the members of minority communities/ particularly the muslims as they form the target minority in India, Communal riots often breakout in places where muslims have established their trade, business or have established educational institutions. Occurrence of such riots in these places gives an impression that they are socially engineered to keep the muslim economically, educationally backward. Extremists elements among the members of the majority community regard concentration of muslims in such areas a breeding ground for separatist tendencies and Islamic ingroup, solidarity. This suspicion together with economic rivalries, sense of cultural supermacy between the communities, controversy over language and conflict in ideologies vitiate the existing relation between the two communities.
Even during normal course of time accusation are made on Muslims for not joining the mainstream. It is not realised that discrimination has deprived the Muslims of the benefits of the fiscal and 17
economic schemes launched by the government. No wonder therefore/ barring a few individuals the common man in this community feels that he is a second class citizen.
The Supreme Court has declared that equality when applied to a minority community has special implication. To quote from Supreme Court - The problem of the minorities is not really a problem of the establishment of equality because if taken literally/ such equality would mean absolutely identical majority. This would result only in equality in law but inequality in fact. The distinction need not be elaborated for it is obvious that equality infact may involve the necessity of differentiatial treatment in order to attain a result which established an equilibrium between different situations. It may sound paradoxical but it is nevertheless true that minorities can be protected not only if they have equality but also in certain circumstances, differential treatment.
The idea of giving some special right to the minorities is not to have kind of a privileged or pampered section of the population/ but to give 18 to the minorities a sense of security and a feeling of confidence. The great leaders of India since time immemorial had preached the doctrine of tolerance and cathoticity of outlook. Those noble ideas were enshrined in the constitution- Special rights for the minorities were designed not to create inequality. The differential treatment for the minorities by giving them special rights is intended to bring about an equilibrium so that the idea of equality may not be reduced to a mere abstract idea but should become a living reality and result in true genuine equality, an equality not merely in theory but also in fact. (56, 57, 58)
SOCIAL (differentiation of caste and backward communities and tribes)
Historically speaking caste system emerged on a functional basis and not social. Distribution of social responsibilities, agriculture, trade etc. was the basis on which people were grouped into functional units so as to serve the social and national interests. These groups with socially assigned duties were classified on the basis of 'Karma' or acts- Except for distribution of social assignments the society was well knit under this 19 system. Circumventing the historical tracings these groups achieved identification and thus originated the caste system. Identification led to assertion of one class ori other and this assertion led to politicalisation of the groups and thus started the evil of caste system working as a divisive force in India.
There have been many attempts to bridge the gap between the lower and the upper caste by many individuals and organizations. Mahatma Gandhi has played a crucial role in the upliftment of the backward and lower caste people. As for the so called scheduled caste/ Gandhi ji regarded them as truly the children of God/ hence the name 'Harijan' was given to them Gandhi's basic approach was that India is one country and all Indians one people. The "high" and "low" are false categories and in his vieW/ Hindus/ Muslims/ Christians/ schedule tribes v/ere also men/ women and children inhabiting the territory of India & together- constituted one nation and one people. (125/ 128) 20
ECONOMIC (Rural - Urban divergences and disparate income among them)
More than 80% of India's population resides in village. There is a justifiable feeling among rural people that despite declaration of all political parties championing the welfare of the peasantry they continue to be placed as in pre independence time. Therefore, then all talk of national integration remains only a meaning less slogan . With growing modernization and development more percentage of population is shifting to cities. Those are ready over populated and so are not good for the rural people who are moving into the cities because of problems of unemployment/ shelter and food. This led to exploitation of the economically lower class and also led to crimes. Such ari economic disparity becomes a hurdle for human welfare and progress. There may be economic competition leading to fear about possible shrinking of job markets. This is especially true on the part of the working class and the lower middle class. Because of the
uneven process of development some groups move ahead more rapidly than the others;making the latter feel outpaced. 21
The examples of Telengana peoples apprehen sions against the Andhra migrants can be cited. The Telengana middle class believed that open jobs / with merit being the criteria would mean that outsiders would get the overwhelming number of jobs in Telegana. The coastal area of the state had always been more prosperous but the massive strides in the field of agriculture in the areas along Godavari and Krishna widened the development gap between Telengana and Andhra regions. Telengana peasants were hardly touched by the Green Revolution because the development schemes started much later in this region. Industries were established but recruitment was from outside Telengana. Thus in service, trade business, and other works the Delta genetry from Andhra districts took over the jobs of the Telengana people leaving them with no choice, which resulted in Telengana movement because of economic disparity.
POLITICAL (Cumulative articulation of exclusivist
demens reflecting the conflicts projected by the
structured cleavages)
Politics is one of the foremost reasons for breaking of harmony and disruption of national 22
integration. Many extremist parties exist in India which promote separatist ideologies. Religion is used for political purpose/ often parties like Shiv Sena promotes Hindu culture as the mainstream of India and believe in establishment of Hindutva and Ram Raj. History is distorted for the benefit of these political organisations. National life in all its aspects - political/ economic/ social/ moral and religious are thus distorted by the claims and counter claims of such parties/ often the formation of such parties results in formation of similar separatist tendencies in minority communities resulting in tension and further deterioration of national integration.
NATIONAL INTEGRATION - An urgent need :
The sporadic outbursts of communal riots during the past several years in many cities and towns as Moradabad/ Aligarh/ Allahabad/ Ahmedabad/ Bhiwandi/ Bombay etc. have resulted in many deaths and damage property worth a lot. Such violence must
to put shame on Indian society. We have legally sovereign constitution to which we swear allegiance and it sqts up a secular republic so that before 23 the law which regulate the governance of the state/ we all citizens are equal no matter what creed,, religions or caste we belong to , it prohibits any discrimination by the state or its organs between citizens on such grounds. It is therefore, of fundamental importance that we should try to probe into the causes and factors which manifest themselves time and again in the form of communal disturbances. A secular state is not only essential for our country but also contributes to world peace. Now that there is so much of globalisation India can't afford to enter the 21st century with such a tarnished image. It not only hampers the progress and development of our country but also prevents other countries (investors) from helping and investing in India. India with the second largest population of the world has the potential to become a sovereign power and progress. All these problems faced by establishment of national integration have to be countered and new person has to evolve for the betterment and progress of our country. The problem of national integration is one that requires to be approached from many directions. It implies the moulding of character of individuals so that 24 they become effective instruments for social cohesion and the progress and prosperity of the nation as a whole and not merely of sections of it.
Individuals in existing societies can be classified into three categories; 'Peasant Persona' which tries to cling to traditional ways/ the 'robber-baron persona' which believing in safeguarding and promoting its privileged positions and 'Priestly persova' which accepts and respects tradition and religion if they are not used to block human welfare and progress. It should help in promoting civil religion (religio-means to bind together) in the correct sense so as to bind individuals and teach equality of human worth so as to create a bond between all our countrymen so as to achieve national integration. The purpose of all education should be to bring out the higher side of human nature which can only be brought about by pressing the need for an educational revolution in our country. According to Gandhi the chief principles of education are : i) Teaching by doing ii) The student should be the centre of education. 25
Education should be turned to national integration books should be informative and there should be no distortion of facts or interpretations. Study of history should be an integral part of national integration programme. Study of Indology as the basis of today's composite culture of India and the foundation for national integration should be the charge and responsibility of each Indian university. Teachers should impart facts effectively and inspire and train students to link and work constructively. The youth must be inspired to work towards a better and happier environment. Conferences of youths should be held to bring about peace and harmony.
The Mass Media/ Radio and Television along with films and the press have a vital role to play in bringing about national integration. At present their contribution is not much. It is necessary that the Radio and Television should put forth programmes which promote communal harmony and the press should make a more positive efforts to promote communal * harmony and National Solidarity. (188, 189,19 0)
A national survey of press and causes which are seem to be working consciously or unconsciously against national integration should be undertaken 26 immediately and similarly a survey of bodies which are helping the process of national integra tion, as an ongoing and continuous programme. The central govt, should set in motion/ as a part of planning, an osmosis of communicators from different states with background of national integration to visit other states to study, understand and strengthen mutual trust and work towards cultural and National integration on the basis of unity in diversity.
There should be effective handling of the practice, preaching and spread of castism. Any person who is motivated by caste consideration in public appointments and public duties should be dealt by the panel. Political parties should not give election tickets on caste considerations and any one contesting public election on caste consideration should be disqualified and punished.
There should be sublimation of communalism, while there are elaborate laws to deal with communalism, it has been proved that law alone cannot this level. Non-formal methods should be adopted such as,get together of persons of different faiths on important community and national festivals, paramitary organisation^ and anti- social bodies 27 should not be allowed to run educational institu tions/ hold mass congregation etc.
Violence of all kinds should be curbed so as to result in a sense of discipline/ abstinence and rectitude on the part of all. Dissent is the soul of democracy, but people should realise that expressing their democratic dissent, they can not indulge in indiscipline, violence and arson, regardless of overall interest of the society. Gandhi ji had great regard for intellectuals whom he considered as vanguards of the freedom movement and national progress. Politicians and Govt, should recognise the talent of such people and encourage their efforts. All NGO's should be aided by the Govt, if they are doing fruitful work. Intellectuals should form societies where free, frank and fearless discussions on such issues as national integration, inflation etc are held.The Govt should encourage such ventures. The state has to encourage and promote the universal and humanistic message of all religions. Organised religion with an established church and vested interests has taken undue advantages of religious freedom and some methods neeed to be devised to curb its influence. A judicious combination of state power and persuation 2S has to be employed to delink secular practices from the influence of religion. The minorities have to be particularly convinced that they have a common stake in the progress of the country. A more strict attitude towards communal politics is to be adopted and the communal character of certain political press exposed. Full use of educational institutions has to be made to promote the universal message of religion and to curb the growing menance of communalism.
National integration is a basic objective of our country and all should endeavour to promote it.
* References in parenthesis are to entry in bibliography 29
Part Two A mum (0) tai it(0(d Blh ilognrajphy 30
NATIONAL INTEGRATION 1. SHEIK ALI (B). National integration. University News. 27, 2; 1989, January, 9; 1-4.
National integration is simply the art of living in peace and harmony with one's own fellowmen. Integration requires understudying and broad-mindedness. The need for national integration is great from several points of view, philosophi cally, scientifically and sociologically. National integration could be achieved only by our conscious effort. Before we preach national integration we have to practise it. In conclusion, we may say that national integration is the sentiment that cements the relation between man and man. National integration like the little candle which burns itself but gives lights to others dispels the darkness of man's soul, and kindles the ray of hope for a bright future.
2. VATSYAYAN (Kapila). Third eye of perception. University News. 26, 37; 1988, September, 12; 9-12. National integration in the Indian context is only or should only be the opening of that 31
third eye of perception which can see the reality of this organism; the process of growth behind what appears as a staggering multiplicity of races, languages/ social structures, regions, art forms, life styles. Elaborating the role of education as the most important vehicle for opening this third eye perception. Delicate balance have to be found, new orders have to be maintained between the full flowering of regional identity and an equally strong perception of mutual dependence of regions and a continuous sustained awareness of being part of a single whole.
, COMMUNAL HARMONY 3. ROY (Ramashray). Restoring harmony. Indian
E^xpress. 59, 12; 1990, November, 10; 9, b.
Civility entails but is not equal to a sense of nationality. A fragmented society cured by the idea of good life in the material sense must forge a sense of nationality. The constitution of a political community does not merely mean an ordering of offices or institutions, a parcelling of power or declaration of legal norms. Civility so understood was to be nurtured in a fragmented, traditionally fossilised society by democratic 32
politics. These procedures encounter, among others/ the formidable difficulty of finding and natural way of combining individual subjectives values. The need of the hour is therefore to initiate a process of pacification which can veived and restore civility before the country is called upon to give its verdict on who should rule. But to let all this continue unabated will also meant the desmise of the normal politics grounded in civility as it has meant the desmise of the Janata Dal Government itself.
, , IDEOLOGY, SUFISM
4. ENGINEER (Asgar Ali) . Sufism and communal harmony. Islamic Perspective. 7, 1; 1991/ January;
60-71.
We are faced with a very serious problem of communal conflicts in our contemporary society it would be very difficult to achieve the objective of modern nation-building if this conflicts keeps on surfacing. Another fallacious assumption has been on both the side of the religious divide that Islam and Hinduism are in compatible with each other. Many Sufis held Brahma to be Adam and took the Vedas as the divinely inspired books. The Sufis 33
trace it from the Prophet himself and find its justification in the Quranic verses. The Sufism/ infact, systematically began during the Abbasi period. Thus/ the doctrine of wahadat al-wujud was instrumental in promoting communal harmony by eleminating all formal differences of faith. Of course we must understand the fact that sufism was a product of a feudal society.
5. KHIZER (Mirza M). Sufism and social integration. Islamic Perspective. 7/ 1; 1991,
January; 102-27.
India the land of Avtars/ Rishis, the land of Yogis and Sufis, the land of Ahimsa and love is now taking an ugly turn of communal hatred.
After the maftydom of Hadrat Ali (660 AD), The
Fourth Caliph, Caliphate, the political system which followed the death of Prophet Mohammad.
Kufa and Basra where the main targets of barbarity and tyranny since 661 AD that is why sufism originated in these two town. Sufism had its beginning in the Prophet himself and that all sufi orders trace their live of succession for him.
During the early phase, sufism i/a-s not well 34
formulated. The sufis/ unlike the ulma, did not keep themself aloof from Indian main stream. They preached message of love and universal brotherhood. The outstanding sufis who played a revolutionary role in the social culture and religious life of India were Khwaja-Muin-ud-nin Chishtij Baba Farid/ Hadrat Nizam-ud-din Auliya and Amir Khusro. For the national integration/ we's need/ ulmas/ shankar- achariyas/ Munis/ to come out of their religious places to propagate brotherhood/ tolerance and harmony.
, , / / SINDHI/POETRY 6. UTTAM (AJ). Sufism and communal harmony in Sindhi poetry. Islamic Perspective. 1, 1; 1991/ January; 187-97.
Sufism arose as a movement of revolt in middle period of our history against the religious fanticism and ritualism/ communal hatred and hypocracy. Today when we are facing a great challenge from communal and divisive forces it is very necessary to revive the spirit of sufi and Bhakti poets and saints. Sufism had a very great impact on Sindhi life and literature. All these poets had condemned communal hatred and religious 35
bigotry and preached communal harmony and social integration. The other greatest sufi poet and preacher of communal harmony and religious tolerance of sind "Sachal" (1739-1829) is really the rebel poet of Indo-Pak Continent. More than half of Lateef's poetry deals with sindhi life which is influenced by Hindu customs and conventions, the 3rd great poet of trimurti saint poet "Sami" has also expressed some sentiments and views like Shah Latif. Many famous poems which is still remembered today and which has brought out the essential unity of Hindu Muslim faiths and communal harmony.
, , VILLAGES 7. MAHAJAN (J T). Propagate National Integra tion in the country side. Amity and Solidarity. 2, 8; 1988, August; 6-7.
National integration and communal harmony are both very important aspect for the country. Indian society had diversity in caste, language, customs and tradition. In this diversity which we find in the village also, so many kings ruled here. But the country is one and there should be national unity. We took many developmental works. The 36
backward country infact became very progressive. We are now among the first ten countries in the world industrially. Today we have a different type of situation what we require most is national integration, that's why, Primr Minister, Chief Minister and other leaders also wants that foundation for national integration should be very firm. There is first programme of propagation, then the faith of society, if the propagation of national integration in the villages it would be really very effective for national unity.
, , ECONOMIC DEVELOPMENT 8. JOSHI (P C). Communication in India. Mainstream. 26, 26', 1988, March, 26; 5-10.
Purpose of any focus on communication for nation-building and development in India should be to explore both the constraints and possibilities of the communication revolution. It should be explore the trends of change in the social and economic structure and the process and dynamics of development from the point of view of achieving the goals of economic swaraging and national integration on the one hand and equality and social justice on the other. It should also discuss evaluate the concept of secularism on the 37
basis of experience and reformulate this concept in response to new challenges and problems in the context of growing communal eth^iic and religious tension and conflicts.
, , INTER-FAITH 9. ENGINEER (Asghar Ali). Inter-faith dialogue for communal harmony. Mainstream. 30, 7; 1991, December, 7; 32-4.
All the countries of the world are multi religious, multi ethnic, it brought to the lime light due to rapid development of transport and communication. They ultimately explode into rights when economic crisis so deepens as to throw the people of metropolitan countries out of jobs in increasing number, it can be done by removing inter religious tensions. Into faith dialogue undertaken in the true spirit can go a long way towards bringing the gap between the two great communities of India though " of course this is not only aspect requiring our attention. The other aspects, political and economic in nature, are also very important. 3S
, CONSTITUTION, role of AMBEDKAR 10. CHATURVEDI (J P). Ambedkar's contribution to national unity. Mainstream. 29, 49; 1991, September, 28; 29-32.
Dr. Ambedkar believed in the parliamentry system of government and though he had given a model constitution to the country through the Hindu Code Bill, he changed the entire conception of Hindu society, a marriage, divorce and successive to parental properties. He proposed abolition of polygamy the right of divorce to Hindu women and also share in the husbands and father's properties. By the use of his intelligence and knowledge he gave a constitution to India which has been elastic enough to many changes and yet retains its basic flavour. He used the word union of India instead of Federal as by Pandit Jawahar Lai Nehru.
, CULTURAL PLURALITY
11. PANIKKAR (K M). IT' s plurality of cultures that blinds us. Yojana. 31, 1-2; 1987, January, 26; 52-4.
RcK^ionalism communalism fades out as the economy of the country develops. The creation of 39
linguistic states has proved the way for genuine national integration. India is a country with a pluralist tradition, a country with many languages, many cultures, many people with different back grounds. Once the fear of minorities is removed the political integration will become much easier.
12. TREHAN {virendra Mohan). Cultural plurality and national integration. Amr'tiy and solidarity. 1, 5; 1987, February; 6.
India is not the only country in the world which obtains this diversity of culture. Some thinkers feel that this diversity of cultures has kept people of the country at bay from each other and that there has not been appreciable assimilation of different culture. The Indian constitution stipulates preservation and promotion of culture and languages of different countries. The Indians, over the centuries, have learned to live with, and accommodate different cultures and
tolerate their multiplicity. Nevertheless, many forces and influence are at work to augment the homogeneity. The cultimative effect of all these factor is bound to cement the bonds of national integration with the passage of time. 40
, HISTORY 13. DAS (Suranjan). Diversity in Indian unity. Statesman. 129, 9180; 1990, 11, 23; 6.
Indian culture is essentially Hindu constitute a historical fallacy. Indian culture is an amalgam of several strands. The Bacterian Greeks under Heridotous adopted Bhavatism. The combination of Hindu and Turko - Iranian forms resulted in Indo-Islamic architecture. The sufi movement blended Budhism, vedantism and Islamic thinking as did the Bhakti cult, with its emphasis on the mystical union of the individual with God. the Muslims introduced Persian but also allowed Sanskrit to Flourish as a link language in politics religion, philosophically and other scholastic pursuits. Linguistic diversity is often cited as a sign of India's cultural disunity. Most of the listed languages are spoken by small group of people. The historic coexistence of Sanskrit, Persian and English is symptomatic of India's broad cultural unity. India can be best seen as a "multi national states" with the various nationalities at unequal stage of development, but without any demonstrable ability to move towards a nation. What 41
we now need is an enrichment of this common Indian nation and not the much trumpted call for national integration from New Delhi .
, , IDEOLOGY, SIR SYED
14. KRISHANKANT. Search for a new equilibrium in Indian Society. Mainstream. Annual Number; 1990/ October, 27; 15-8, 136.
Religion has played a role in the light of the people of India which has been largely a pluralist civilisation, based on the rules and duties of life in a more or less professionally organised social structure. Then it oscilllated between caste and class in various period of history called the Hindu period. It was in such a society that the British gave us the concept of 'composite culture' based on a mosaic of religion. The late nineteenth century was a twilight period when Hinduism was sought to be terminalogically transferred from "Dharma" to the restrictive term
of religion on the lives of Islam and Christianity. Sir Syed had stressed that lack of a representative government was the cause of the mutiny. 42
, in relation to COMMUNALISM
15. THAPAR (Romila). Religion, culture and
nation. Seminar. Annual Number; 1991, January; 38-
40.
Nationalism, among other things, situates
that which is viewed as the national culture. The
creation of a national culture in the colonial past was anti-colonial in its politics message. The fact of the plurality was seen as the co-existence of
cultures rather than their intermingling, the
strength sought by minorities through communalising
their identity plays into the hand of majority
communalising the confrontation to communalism
should not also come from within the community to whom the appeal of communalism. If the minorities were to emphasise other identities other than
religion, such a change would weaken the majority
communalism. The present dissonance in the
fragments of Indian society is likely to continue.
, , , , HINDUTVA
16. PANIKKAR (K N). Nationalism is based on
cultural plurality. Time of India. 154, 209; 1991,
September, 2; 6, g.
The character of Indian nationalism has 43
recently become a point of debate. One view propagated by Hindu communal ideologues; is based on the identity between Indian nationalism and Hindu culture. This is an historical view as it attributes to Indian civilization a static quality as well as an unicultural character. Mr. Swapan Das Gupta argued that only the Maratha confederacy which tried to bring the country together on the basis of a Hindu Pad-Padshahi . It was also associated with the manner in which the Mughals exercise political power. They did not bring the whole of India under their direct administration except few of South India. The Mughal emperors was also a recognition of this popular belief. Therefore; Indian nationalism is neither Hindu nor Muslim nor Christian. Its foundation lay in cultural plurality which provides to the Indian nation its vitality and strength.
; CULTURE; LITERATURE
17. PERRY (John Oliver). Indianness: As a politicaal or a critical issue for India's literatures. New Quest. 1987, March-April; 91-7.
The term 'Indianness' is often used in effect as a crude political test for writers 44
connections and allegiances to a mystical abstraction. "The people of India". No doubt/ the political questions about national integration as well as regional/ communal/ ethic and cultural diversity are crucial for anyone thinking about this society and its multiple cultural direction- Some critics readily assume an elistic Brahminised position/ regardless of their inherited caste. Each Indian writers regional cultural base should appropriately be taken into upon so that critism can provide specific contextual insights into the work. Other critics concerned for the future direction of criticism in India could surely give their own reasons for deploring the continued focus on issues of "Indianness" .
/ DEVELOPMENT/ ECONOMIC
18. TREHAN (Virendar Mohan). Working for integration at the grass roots. Amity and Solidarity. 1/ 8; 1987/ May; 7-9.
India is the land of saints and seers in the name of religion our ancestors have tried to indirect in us discipline and create an awareness about our duties towards God who gave us birth and also towards the vast ocean of humanity created 45
by him. With such rich heritage of our culture so deeply unbedded in our lives - alas, we still have to talk of national integration. A country so beautiful and with such cultural heritage should, infact, be the guide and a forerunner to help maintain world peace and world unity. In the stride of economic development, which are essential for strengthening the nation, we tend to forget our other part of the duties. Which are equally important not only in complementing the economic growth of the country but also in solidifying the nation.
, , ECONOMIC IMBALANCE, LIBRALISATION
19. DAS (Arvind N). Confusion as consensus: Nationalism Or Multinationalism. Times of India. 153, 175; 1990, June, 27; 6, c.
Complex scenario would be convincing if the argument was based on empirical reality. There is infact an amazing obfuscation of concept that characterises the governments economic policy. The political economy of confusion is marked by the artificial attempts to balance the "left" and the "right" in the power structure. A major element 46
of the governments current economic thinking represents a throwback to the mid-1960s when Madhu Dandavate, Ashok Mehta; etc. wanted India to open "her womb to foreign investments". Instead of ensuring entreprenurial autonomy in the country, the new policy pronouncements and prescriptions amount to a lopsided approach of expanding imports and foreign investments. Curiously this is being done in the name of the current fashionable "libralisation" process. Let us consolidate the values of liberalism instead of paying an unaffordable price for unconsidered liberalisation.
, effects of DESTABILISATION
20. RASHIDUDDIN KHAN. Strange as India is: how she can be underminded by destabilisers. Link. 30,
2; 1987, August, 15; 6-9.
The phenomenon of destabilisation of regims and politics is a new type of 'war by other means' . It is pursued by a variety of methods and combination. It save times reveals a clear design but most of the time appears like a Jigsom puzzle requiring meticulous care to detect a clear patterns by assembling all the different odd pieces 47 into discernible shape and form. Never was social inequality justified by traditional law, customs and even ethics with impurity as it was done with sanctified human being for centuries in India.
, effects of SCIENCE, TECHNOLOGY
21. BALDEV SINGH. Nation-building, science and technology. Mainstream. 27, 35; 1989, May, 27; 23- 4.
Socially and economically, India stands divided. First by have or have not and rural elite and the rural power, secondly it is based on religion, caste and such other consideration. A major effort backed with adequate resource is required to bring science and technology to the have not in their languages, that is the languages of the various states at all levels of education and other activities. Scientific method and approach must be applied to socio-culture problem. During the deliberation of different aspect of nation-building, two trends appear to emerg. First, social transformation in India cannot and should not be divorced from Indian tradition and cultural value. Secondly, religion should be separated from politics. 48
, effects of TECHNOLOGICAL CHANGE 22. NARENDAR PANI. India in an integration world. Economic Times. 31, 301; 1991, December, 30; 11, b.
The apparent difference between processes of change in Western Europe and the Soviet Union. The highly integrated economy would also called for close cooperation between the republic. The search for integration across national boundaries thus extends beyond the nation state of Western Europe to even the republics of the former Soviet Union which have only just received massive mandate for independence. The integration prGcs'.ire initiated by technological change have gained a further impetus from current trends in international economic strategies. The process of integration is also without its lessons for domestic policy. The process of integration from below brings with it certain compulsion including the need to remove fears of over whelming domination of the majority. For democracy to
function effectively it is important to look beyond the majority. 49
, effects on ECONOMY, GOODS, LABOUR
23. KHANNA (J S). National integration and economic consideration. J N U News. 9, 3; 1988,
January; 10-36.
National integration facilitates efficient
utilisation of resource and helps promote growth
through mobility of goods and factors in several ways. Free moment of goods enlarge the market size.
Freedom of movement of capital resources for
investment is necessary for efficient investment decision and economic growth. Movement of labour
is an important element in reducing wage differentiates between regions. This benefits both
import and exports of labour. These should be balanced regional development of industries
sacrificing the locational advantage. Backward
regions should develop "beginning their
neighbours". All economic questions have a political dimension. In the context of "national
integration Vs regionalism. The basic political question is, how best to bring about an appropriate balance between the national and regional context. 50
, effects on JHARKHAND MOVEMENT 24. KHADIM HUSSAIN. Jharkhand movement in perspective. Regional Studies. 12; 4; 1994, August; 66-113.
The Jharkhand movement makes an interesting cumulative case study from the anthropological/ sociological and political view points. It is one of the oldest autonomy movements in India which demands that a separate state because out of four present day states. The movement has not yet met with any significant success. Infact, it has been facing various paradoxical situation such as tribalism or tribal construct/ demographic weaknesses, under development and inadequate leadership. The Jharkhand movement has been passing through phases/ dominated mostly by the overarching ideology of the Indian state. Despite these problems, this movement will go on until it achieves something close to its goal.
, EFFORTS
25. GOPAL SINGH. Ten point formula to strengthen India. Yojana. 31, 1-2; 1987, January 26; 28-31. He lamented how we fight the battle 51
together and sought unity on few points. Single individual nation should have common electoral college. At the time of war all the minorities should like a rock behind the nation. The economic system should be revised. Places of worship shall not be used for any political purpose history books revised. No taking over of any mosque or temple which for one reason or another has been in the custody of another religions community for a long period. All territorial language and water disputes between various states shall be decided by a special bench of Supreme Court.
26. MATHUR (Rajendra). Indian identity so frayed.
Times of India. 151, 128; 1988, May, 8; III; g.
India was not done down by a foreign aggressions because it was a divided sub-continent. It was conquered because it was neither united not divided, it simply was not there. The culural continuities of our chaardham firmament were unable to match the imperial continuum of the British and our narrower loyalities also were not intense enough to offer resistance. Our unity could not cope, nor could our divisions. And there is no certainity that 52
they can even now. Without the British empire/ we might have evolved like Europe/ provided something similarly stunning had happened to change our Asiatic mode of production.
, / ANTI-COMMUNALISM
27. DANG (Vimla). Healthy forces for communal harmony. New Age. 1989/ October, 29; 5; d.
Every limb of human body is an expression of Rama. Hence one should not engage in communal clashes in the name of Rama. Raising there slogans young comrades in anti-communal movement in Delhi took up anti-communal/ anti-extremist and anti- separatist agitation with a chain hunger strike for 12 days beginning of October 2, 1989. Those who fights for religious place are actually enemies of religion/ enemies of humanity. Through religions are many but our motherland is one and belongs to us all. No Hindu Raj/ No Khalistan/ India will be living forever.
/ , AWARENESS 28. BHATT (S C). Fight ignorance to forge unity. Yojana. 31/ 1-2; 1987/ January/ 26; 48-51.
If we want major advance towards 53
integration; we must spare no effort to spread awareness so that all communities come to know each otherr better. He equally balanced the politicians for the present state of affairs since it is they who adopted a policy of appeasement as a short cut measure for their electoral success. Despite considerable expansions in the means of mass communication/ what obtains today is a "Sea of ignorance" between numbers of different communities and between one region and the other.
, , HUMAN CHAIN, CPI-M. 29. PRABHAKARAN (G). A "human chain" for solidarity. Link. 30, 4; 1987, August, 30; 20-21. The human chain was organised by the democratic youth federation of India. 40th anniversary of independence day. The Democratic youth federation of India, the youth using of a the communist party (Marxist), organized this spectacle to avow its nationalistic spirit and patriotism. It streched 693 km. between Trivandrum and Cannanore. They propose a 'human chain' from Kashmir to Kannyakumari . 54
, KNIT INDIA, MARCH
30. THATTE (Yadunath). Knit India March :
Second phase. Janata. 43, 26; 1988, October, 30:
13.
The knit India march started on December
24, 1985 from Kannya Kumari . It was the birth day of late Sane Guru ji , who visualised a moment for integrated New India and captioned it as Antar
Bharti. These camps have already been organised to select about 75 young person men and women to participate in the knit India March - East West.
The Knit India movement is organised in response to the divisive forces that wants to split the country under the pretex of a sense of injustice on grounds of religion, race, cast and language.
Very few people in the country are able to catch the imagination of the youth and give them a dream which will haunt them for entire life; Baba Amte is one such individuals.
, , MARCH
31. ENGINEER (Asghar Ali). Yatra for harmony.
Indian Express. 117, 150; 1989, April, 1; 7, c.
Caste, communal and regional conflicts are erupting every where in India. With the sense of 55
deprivation; our sense of deprivation; our sense of caste and coininunal identity also gets stronger. Despite all these; very few political parties; groups and individuals seem to be seriously concerned with this most challenging problems. Also because this conflicts and its aggravation real issues have been marginalised and non-issues like the Ram Janam Bhoomi-Babri Masjid controversy have occupied centre stage. Swami Agnivesh and I decided to organise a march from Delhi to Meerut to promote communal harmony. Many noted writers; academics, and human rights activities came to flag us off. The padyatra was joined by all highly-conscious people. The padyatras also issued a declaration at the Meerut rally demanding severe action against the culprits of tht 1984 anti-sikh riots as well as the Meerut riots. The padyatra was a great experience. The response shows that people of India wants to live in peace and harmony with each other.
; ; NATIONAL AMITY AND SOLIDARITY,
FOUNDATION 32. TREHAN (Virendar Mohan). Let us cherish Indian nationalism. Amity and Solidarity. 1; 5; 1989; August; 14-5. The foundation for Amity and National 56
Solidarity started in 1984 end or/ let us say, the beginning of 1985 and decided to start continuous deliberation and to preach the message of amity and solidarity throughout the middle class of the society in this country. The foundation has undertaken the task to propagate the message of amity and national solidarity. This year we have also held three seminars starting last year. The purpose of the seminav is that we get the intelligentia involved in this subject and have a review of the various subjects which are concerning national integration. The country's development and solidarity does not depend upon only its political and religious leaders isn't upon the high calibre/ high ideaS/ those who are deeply embadded with the spirit of nationalism.
/ , NATIONAL CADET CORPS 33. DHAWAN (V K). National integration and NCC.
Amity and Solidarity. 2, 8; 1988/ August; 14-5. The Motto of National Cadet Corps is "Unity and Discipline". The NCC has made a significant contribution towards character building/ discipline and national integration amongst youth of the
nation by organising national integration camps. 57
During the past few years/ some undesirable elements have been attempting to disrupt the unity of national by raising the issue of regionalism, castism, language and religion. But the N.C.C. resolves to meetthis challenge by fostering a spirit of national integration amongst the youths and achieve this through national integration camps. The importance of such camps is further enhance national integration of the country. The community living during such camps generate a spirit of cooperation in cadets. These camps go a long way in contributing a feeling of national togetherness and in removing physical. Geographical and Ideological difference amongst the youth of different states.
, , AND NATIONAL SERVICES SCHEME
34. BISHT (B S) . People must work for national integration. Amity and Solidarity. 1, 8; 1987, May; 9-11.
Unity was our strongest weapon by which we got our independence under the able leadership of Mahatma Gandhi. This fact must be realised by all that there is no country in the world which so many religious faiths castes, subcastes and 58
languages as we find in India. The political parties and the press have to be disciplined for creating a healthy atmosphere in the country. The communal riots are on the increase. We need to examine all this and go into the roots of various problem. The government must draw up long term and short term development plans particularly for sensitive spots in the country and implement the plan with more vigour. Organisation like the NCC / NSS or Scouts must be encouraged and further expanded. We need to ponder over the social awareness with regards to amity and national solidarity
, , NATIONAL INTEGRATION COUNCIL 35. MITRRA (Ashok). National Integration. Economic and Political Weekly. 26, 45; 1991, November, 9; 2551-2.
Obviously, that moribund body, the National Integration Council, has its uses. It helps to
create the illusion of saga political heads counselling together an issue of the acutest national concern. National integration council be convend to disucss, sequentially or together, the Babri Masjid, Punjab, Kashmir and other secondary 53
issues threatening to disintegrat the nation. The government and the political parties shuffling about in the nations capital are reluctant to come face to face with reality. National integration council react to the suggestions that the manner the Ministry of Finance has been functioning of late is itself a major threat to national integration. A nation; systematically led to dishonour by its ruler, some could well conclude/ is not worth being integrated.
36. INDERJIT. Integration needs hard decisions. Economic Times. 17, 13; 1990, April, 10; 7, g. The Prime Minister, Mr. V.P. Singh, has done well to have reconstituted the National Integration Council. National Integration are words, that have been handed about for the past three decades and have largely lost meaning, ironically, however, India is less integrated today than in 1947. The council adopted a "declaration of objctives" which, among other things, reiterated its faith in unity in diversity, freedom of religion, secularism, equally justice, social, economic and political and fraternity among all 80
communities. Communalism has already played havoc with India. It is certain to play even greater havoc unless we can cry a halt to it. National integration requires hard decision/ which conveniently have been avoided for much to long. There must be taken without further delay. We have had enough to double talk and deceptions.
, , PADYATRA, SUNIL DUTT
37. BEE IN turban. Editorial! Statesman. 127, 8429; 1987, March, 16; 6; b.
There is bitter sweet irony in a swarm of deadly bees attacking the march of an actor whose most memorable role was in a film called Mujhe Jeene Do. Bees have been known to kill, but Sunil Dutt's "Padyatra" got away with only injuries. Perhaps it was a "Mahashanti Padyatra", slagged from Bombay to Amritsar to focus attention on the Punjab problem. But this Padyatra is merely the latest example of a trend started by the other Gandhi that appear to have been taken over by trends. "Natun Bangla" Mr. Gandhi has promised in his vote-wooing campaign. His party has not been attacked by these - yet. But only the result will show it gets a taste of honey - or is stung again. 61
, SAVE INDIA CHANGE INDIA, CYCLE MARCH, CPI 38. KASIRAJAN (S). Kannyakumari to Delhi. New age. 35, 13; 1987, March, 29; 13; c.
To defend the nation from going under imperialist domination or core of 14 undaunted cyclists of AIYF-AISF drawn from different states started their cycle march, carrying the inspiring slogan of "save India, change India", on January 1st from Kannyakumari, the tip of the southern part of India. The Jatha entered Ghaziabad near Delhi, where major factories are situated, on March 21/ after covering 6,000 km. and touching more than 5,000 towns and villages. As scheduled the cycle jatha will culminate in the capital on March 26.
, , , RALLY, CPI
39. DIKSHIT (Sandeep). Save India change India Campaign ends. New age. 45, 14; 1987, April, 5; 12; d.
The three months long campaign launched by AISF-AIYF concluded here on March 26 with a massive rally at the Boat Club. Its participants marched from Ferozshah Kotla ground here, the 62
historic place where Bhagat Singh and his associates formed the Hindustan Socialist Republican Army. The core of 14 cyclists who had cycled all the way from Kannyakumari led the 20/000 strong rally followed by the Hussainiwala 'Jeep Jatha'.
, CPI 40. RAJA (D). For change/ for unity/ for real democracy. New age. 35/ 9; 1987, March/ 1; 10; c.
The long march has so far covered the south India. Now it is in Maharashtra. The response to long march has been tremendous/ in some places in Andhra the Girrijans received the long march. What is also of great interest is the fact that the reception some time cut across political boundaries. This is possible only through a continue efforts of left and democratic forces. All lovers of democratic/ secular and egalitarian norms/ unite and hence support the long march and arouse the masses to "SAVE INDIA" today for only through this we can "CHANGE INDIA". 63
, SOCIO-ECONOMIC 41. GORAY (N G). How will this quest end. Janata. 42, 14; 1987, August, 15; 11-3.
The quest is on for a united integrated and stable India and the question is how to achieve that goal. The sikh deserve to be considered first if only because after the founding of the Indian union, they, or to be exact, section of them has not only demanded separation from the union but declared "war" on India in order to achieve their objectives. The Indian Muslim community have always enjoyed a dominant position and it will be a grave mistake to presume that with the creation of Pakistan 'their dominant role has come to an end. Now where do the Hindus stand today? A study of the Hindu perception is must because Hindu roughly constitute seventy to eighty percent of the total population of India. We shall reach the end of our quest only when we shall succeed in evolving a new socio economic doctrine.
, , UNITY, MARCH AGAINST
TERRORISM and COMMUNALISM, CPI 42. JEENA (Kushal). Punjab martyrs families join unity march. New age. 35, 41; 1987, Oct.,ll;8;a.
On September 29 in large numbers from each 64
district and block particularly villages of Punjab they Qowed into the capital. There were thousands of women and children too. They were the brave communists and loyalingi masses of Punjab. They had come here to participate in the Ekta March of CPI against terrorism and communalism. They were here to assure the people of India that they would not let Khalistanis pass and also with an appeal to the people outside Punjab to resist activities of Hindu communalist who by launching attacks on sikhs are helping the Khalistanis. Several family members of CPI's martyrs in Punjab like son, daughter, sister and daughter-in-law of Arjun Singh Mastana, wife and son of brave journalist Sumit and members of Sohal's family were with the Jathas of their respective areas.
PUNJAB, CPI 43. DHANUNJAY (D). Rousing welcome to Jatha from Punjab. New age. 35, 41; 1987, October, 11; 9; c. As a part of perception for the CPI's marched for unity and against communalism and separatism on September 29, a Jatha was started 65
from the historic Jallian Wala Bagh in Amritsar on September 22. The Jatha was led by CPI national council secretary Avtar Singh Malhotra and included national council members Satyapal Dang. Jag jit Singh Anand and Nazar Singh and Veteran Kisan leader Jagir Singh Joga. They declared that the message of Jalian Wala Bagh and the CPI's 36 martyrs who laid down their lives for the nation integrity will be carried by them to the Indian capital. The noblest patriotic Punjab's determination to preserve the unity and integrity of the country will ring out through them.
44. MALHOTRA (Avtar Singh). CPI's Delhi march for communal amity and national integrity. New age. 35, 40; 1987, September, 27; 1; a.
Preparation are going on in full swing in Punjab and also Haryana, Delhi and Western U.P. for the CPI "Unity March" and rally due from
September 29 in Delhi . Over one lakh are expected to participate. The message of national unity and communal amity was widely propagated peacefully 66
and pursuasively to educate and arouse the masses for active struggle against the inhuman forces of Khalistani terrorism. The CPI aims, firstly, to present positive and healthy side of Punjab where people of all communities are living together in amity and opposing the forces of distruption and violence. Forthly, the unity march seeks to give a call to the nations to unite and rise, as never before, to oppose and defeat the growing communal challenge to the nation's peace, unity and integrity.
, GOVERNMENT, DECENTRALISATION 45. BHAMBRI (C P). Council of integration. Financial Express. 17, 256; 1991, November, 10; 7 ; c.
The reconstituted national integration council discuss the continuing threats to the Indian national unity. The democratic political order in India allows and encourages dissent and protest movements but the politics of bullets is a serious threat to national unity. A section of social alienated people are seeking their solution through the politics of bullets and succession. Overnance in India is based on concentration of 67
power and misuse and abuse of power. If the politicians regains their lost prestige/ and if the system of governance is decentralised/ national unity in a diverse society can be maintained. A lesson must be learnt from the Indian National Movement to face the emerging challenges to national unity. Terrorism has to be defeated in the interest of national unity and the democratic transformation of India.
, HISTORICAL PERSPECTIVE
46. CHANDRA SHEKHAR. Task before the nation. Seminar. 388; 1991/ December; 41-4. The Indian struggle for independence was unique on many counts. It was a non-violent struggle for not only ending the British Colonial rule but also building a new society based on principles of equality, participative management of public life in the true and rich traditions of the best of India's cultural heritage. The concept of Indian nation hood is deeply rooted in the centuries-old and mature experiments of an enlightened civilization. The problems before us are many and difficult to overcome. To resolve these we need to work unitedly and find our own 68 solution. The task before us all is to make a new search for the glorious destiny of this nation. India has to provide positive leadership to the region with huminity and tolerance.
47. DAS (Arvind N) . India invented: Ostrich approaches to national unity. Times of India. 154/ 222; 1991, September, 17, 6; c.
The disintegration of the Soviet Union offers a sobering warning to Indians. India exists on the basis of a soft state, a weak ideal and fragile institution. Hence the dangers to its unity are far greater. The first, modernistic view is limited by the idealistic but false Nehruvian assumption of the existence in India of a 'composite culture'. Nehru and B.R. Ambedkar realised that India did not exist as a nation. Today's Hindutva has its ancestry in that synthetic creation of organic entity. The danger of Hindutva as the defining principle of Indian nationhood is that it seeks to create and perpeticate a permanent majority, one based on an artificials and homogenised Hinduism. India was invented by its constitution-makers to conform to an ideal democracy. Social change and equity. 63
48. GANDHI (Rajiv). Nation-building : Indian path. Secular Democracy. 20, 9; 1987, September; 7-8.
The idea of India is, of course thousands of years old, going back to the very beginning of our civilization. The pattern of separation having been set, political events followed an inexorable course. As against the concept of nationalism based on religious offiliation, the national movement led by Mahatma Gandhi and Jawahar Lai Nehru pull forward the modern concept of nationalism transcending religion, caste and creed. Intellec tual activity or the academic community has, therefore, to be followed by mass campaigns by political parties. The main obstacles in the way of nation-building is mainly communal and other divisive forces and the urgent tasks of all section of people including intellectuals and educators.
49. KHUSRO (A M). National integration through the ages. Amity and Solidarity. 1, 10; 1987, July; 21-5. Nearly all the towering historical personalities of India were integrationists. They 70
all preached love, brotherhood, unity and developed tolerance into a fine art. In the 15th and 16th century when the process of urbanisation, commercia lisation and industrialisation began to occur in later centuries. When these process took roots in the country like India in the 19th and 20th century a similar diluation of the feudal system began to be felt. In the last 36 years, democratic institutions have taken roots in this country. The development of horizontal, political, economic and social loyalties is necessary and, no doubt, desirable to minimize the frictions of the vertical loyalties to regions, languages, cultures and religions.
50. MATHUR (Grish). re-enacting Dandi, recasting and image. Link. 30, 33; 1988, March, 20; 9-12-
Revining the dandi march was criticised by Kamla Devi, there is no Dandi march without Gandhi - ji . Other say the situation of Dandi has quite different from present. It is obvious that by the memory of an historic event is the nations march to the freedom and participating in it he 71
(Rajiv Gandhi) is recasting his image and reforma- ting the plank on which he is promising to provide leadership to the nation wheather the nation will accept him in the role he is now redefining or not/ will be the question on which the people will vote. But the opposition silence means that it either does not take it more seriously or that it is unwillingly to challenge him on the terms he is laying down.
51. MUSHIRUL HASAN. Symbol of Hindu Muslim Unity. Times of India. 6, 50; 1996, October, 13; 2; d.
Many documents on revolutionary activities are available both at the national archives and the Indian Office Library in London. These documents deals extensively with the swedeshi movement from 1905 onwards. There are also cites conducted by the younger people contirbuted to the growth of national consciousnss. These
revolutionaries become evocative symbols in the nationalist movement and provide inspiration to millions of Indians. Here one is talking of legacy, these revolutionaries were also symbols of Hindu- 72
Muslim unity and except for a few Bengal-based societies. All of them were champions of Hindu-Muslim unity.
, , TAMIL NADU
52. DORAIRAJ (S). Re-living great movement in history. Link . 30, 41; 1988, May, 15; 29-30.
The historic Vedaranyan salt march was re- enacted after 58 years, Tiruchi to Vedaranyan in Tamil Nadu. Rajaji choose it because of two reasons, one, it was one of the bastiafs of the liberation movement, in 1920 it was venue where Sardar Patel presided over the Madras Presidency Congress Conference. And, two, it was very close the salt swamps president R. Venkatraman welcomed the participants and honoured the survivals of old march. One of whom was 70 years old Varrappan, who was barber by trade and refused to share the government officials on which granted him to six months jails.
, IDEOLOGY, BABA AMTE.
53. RADHAKRISHNAN. Imperative for national integration. Gandhi Marg. 10, 6; 1988, September; 323-5.
Addressing a seminar on national integration 73
Baba Amte gave a clasion call to the common name to march together with "uncommon" determination to serve the nation's integrity, armed with truth, love and compassion. Integration is neither standardisation nor centralisation. We need each other and that is how India was grown. Integration should be based on love, respect and humanity. The internal construction within the society have to be brought to surface only as a means to reach the individual and the community to fullness.
, , COMMUNALISM, BJP. 54. ADVANI (L K). Nationalism is the key. Hindustan Times. 68, 105; 1991, April, 16; k. A general election is a parliamentary democracy fulfills to functions, first it enables the people to elect a popular government. The emergence of reinvigorated nationalist force has, not un-naturally, thrown other parties into panic. The boast is laughable. Elected to power in 1984 on an unprecedented mandate, Mr. Rajiv Gandhi did continue as Prime Minister for five years. The national front government that succeeded him fared no better. The BJP is firmly of the view that stability is not an inevitable function of a 74
majority government. India fragmented on the basis of the caste/ community and religion. The BJP looks forward to an India that is self confident, United by common citizenship and with a paramount commitment to Indian nationalism.
55. ROSEL (Jakob). Ideology, Organisation and Political Practice of the RSS and BJP. Internatio nal Asian Forum. 25, 3-4; 1994, November; 285-313.
Since 1925 a militant "National Volunteer Force" the RSS and since 1951 an "Indian People's Party" The "Bhartiya Jana Sangh" have tried to reawaken in reality to construct the "living God" of the Hindu nation - as an imagined community as a visible collective and as the party of the Indian majority. This movement arose as an initially only marginally effective agitation for the construction of a Rama temple in Ayodhya and it is greatly helped by the decline of India's democratic institutions and the vacillation of the congress government. The long expected and never attained Hindu nation thus suddenly manifest itself as the nation of Rama. As an imagined community this nation of Rama identifies with the ideal and the vision of "Ram Rajya" and as a visible collective 75 it operates on the basis of the symbols and the routines of the Ayodhya temple agitation.
, , , HINDUTVA
56. KELKAR (B K). Hindu legacy should be the basis of national integration. Organiser. 150, 50;
1989, June, 18: 7; a.
Election season is a season of alliances, fronts and promises. The Indian voters is used to these political gimmicks from 1952. The focus now will be on Hindu vote and Hindu nationalism. The experience of the past forty years has proved that the muslim continue to treat themselves as a culturally alienated and politically saleable community. India's political freedom has not liberated us from cultural and commercial imperialism of the west and terrorism of minority vote bank. A clear political vision of Hindus is necessary for such a dehypnotisation. It is time to call a spade and tell the religious minorities in India to accept the Hindu legacy as the basis of national integration.
, , COMMUNALISM, HINDUTVA
57. SANYAL (B S). India, Hindustan and Bharat varsha. Organiser. 150, 48; 1989, June, 4; 7; a. We understand Hindu unity, as unity-in- 76
diversity/ three things are each one and non- different from all of us: the country, the society and the armed forces. Our country has got three names/ India, Hindustan, Bharatvarsha. By India we mean the territory of our country during the
British rule. By Hindustan we means India and
Afghanistan, Nepal, Bhutan, Thailand, Malaysia etc. and by Bharatvarsha we means Hindustan Plus, Tibet,
Tadjikistan, Uzbekistan, and possibly Iran. Our armed forces are one. This organised physical force of our society makes us a sovereignty nation state.
The languages are many but they are all Hindu languages. "Prima facie" castes seems to divide us; but a deep structure analysis reveals that it is the strongest unifying factor that lends us our national identity.
m relation to SECULARISM
58. LIMAYE (Madhu). In defence of secular nationalism. Mainstream. 30, 9; 1991, December,
21; 4-6.
Lai Krishna Advani has been ideologically on the offensive. He is loudly demanding a debate on secularism and minoritism. It is the magnified echo of lives originally sung by the Supreme 77
command and transmitted through the medium of Vishva Parishad and Bajrang Dal. Now-a-days Advani claim that they are the inheritors of the tradition of Mahatma Gandhi , Sardar Vallabh Bhai Patel and Jai Prakash Narayan. Advani, it is upto him to initiate one who subscribe to secularism consider India's constitution, and especially its preamble and parts dealing with common citizenship and fundamental rights, the embodiment of our ideal of secular territorial nationalism. In the U.K- the change from a Christian state to a secular state has been a long drawn-out process testing several centuries. The religious tests were abolished by the Oxford and Cambridge Universities as late as 1871.
, , DAYANAND SARASWATI
59. SHARMA (R P). Swami Dayanand's contribution to Indian nationalism and his political philosophy.
Mainstream. 30, 7; 1991, October, 21; 4-6.
As well as religions and social reformer, Dayanand was a pioneer of Indian nationalim and a great political thinker who attempts to reform India as a whole, working for its political, social and eligious emancipation. He proposed Hindi as 78
a national language of India, and advocated the Vedic culture based on oneness of God. Dayanand believed in the conception of popular sovereignty, was against absolute power, and proclaimed the rule of lavj. The king, from whom he requires exemplary conduct, should head the executive and should be helped by religions, legislative and educational assemblies. His political philosophy, whilst not original according with the lines of ancient Indian culture.
, , ETHNICITY, CONFLICTS
60. GUPTA (Anirudha). Ethnic conflict: roots of the problem. Mainstream. 29, 31; 1991, May, 25; 9-11.
The ideology of nationalism has been extremely hostile to research into ethnic studies which is reviewed with great suspicious as an attempts to promote disintegration and chaos in third world societies. Anderson and Ronaldo Mumk's theories point to the fact that the resitence of nationalism and contemporary society reflects a failure of the left theory to use new categories such as the nature of the state and the construc tion of the political ideology. Therefore, the sikh 79
comes in India and Tamil comes in the North and east of Sri Lanka are not accepted as valid. Pluralism is not end in itself.
, , GANDHIAN
61. JOHN (M S). Gandhi and national integration. Gandhi Marg. 9, 6; 1987, September; 323-9.
Gandhi's greatest contribution to nation building lay in his bringing gap between town and country and between tradition and mordernity - Gandhi was not aware of the subtler issues of political cohesion and accommodation. He failed to evolve a strategy of coalition-making/ a strategy which calls for political realism. Gandhi gave serious thoughts only to the religious divide and did not concentrate duly on linguistic, cultural and ethnic, cleavages and also on the problem of the aborigines. The greatest contribution of national integration was Gandhi himself. He stood out as a peragon of integration. Integration underlying the principle "unity in diversity". His Herculean effect towards communal unity and integration has perhaps no parallel in history. 80
62. PATEL (Raoji Bhai). Establishing a new basis of nationhood. Radical Humanist. 51, 6; 1987/ September; 15-7.
Mahatma's concept of nationalism is different from the world pattern in that the for men emphasize. The value of tradition as against that of modernity. As against the Gandhian concept of nationalism. The concept of modern nationalism advocates the anvihilation of traditional gramps as a necessary condition for the rise of nation state. The social vacuum created by such an annihilation is filled by newly emerging industrial gramps. The French and Russian revolution took place in the countries which were not colonies. Now India is no more colony, it is objectively possible to against a party in accordance with the annihilation theory of nationhood. It is a historical necessity.
, , , CRITIQUE 63. HALDAR (M K). Nationalism - An issational cut. Radical Humanist. 50, 12; 1987, March; 14-8.
Roy pointed out that Gandhi fell a victim to his own concept of nationalism and his own idea 81
of politics. We do not stop to think that mere call for the unity of the nation will not distract those whose nationalism has strong religions orientation. Gandhi said that there could not be any politics without religion. It should be absurd to deny that Gandhi's idea expres the essence of Indian nationalism. Indian nationalism has revolt against their alien rule. They had to mobilise the people behind their nationalist demands. They had to generate confidence among themselves. There has no bourgeois democratic revolution in India.
effect of J P MOVEMENT 64. FOX (Richard G) . Gandhian socialism and Hindu nationalism : Cultural domination in the world system. Journal of Commonwealth and Comparative Politics. 25/ 3; 1987; November; 233-47.
In India/ the JP movement witnessed a strange conjunction of Gandhian socialism and Hindu national in the form of significant participation by cultural/ religious and political organisation pledge to a strong Hindu identity. 82
This conjunction stripped the Gandhian Utopia of its revolutionary character and turn it into a defence of the priveleged urban forward cast and lower cast; and lower middle class Hindu against the increasingly vocal demands and political ambitions of Muslim/ scheduled caste and other backward classes and a congress government that catered to these interest.
, , IQBAL
65. ABDULLAH (S M). Iqbal and nationalism. Link. 30, 47; 1988, June, 26; 35-6.
Iqbals early poetry depicts him as nationalist. His belief in nationalism underwent metamorphosis after returning from Europe. He rejected nationalism as a guiding force for a people. He envisage religion as better uniting force than nationalism. He was critical of democracy aand capitalism. The later was also rejected by Khomaini and advocated what the 'Quran' says, it allows full play, but not foul play. His theory of "Khudi" was famous. He did not have clear cut notion about Millet and nation. He was not only proud of India but of brahmin too. No wonder S3
Radhakrishnan. Called him a true nationalist.
, NARENDRA MOHAN DEV 66. BHASIN (Prem). Nationalism, National Unity and National Integration - Narendra Dev's Approach. Janata. 44, 23; 1989, August; 39-40.
The spectre of communalism is haunting us as never before since the partition holocaust had run out its course. Question of national unity and national integration have come to the force and the people are being treated to various prescription for fighting the menace. Acharya Narendra Dev has said that Marx did not give an advance explanation of all social phenomena for all times to come. He was himself against the very idea of External truth. But generation of socialist and democratic of nation builders and integrationists, will always find in him a prennial source of inspiration and a reliable guide to action in a complex world, growing complex every movement.
, , NEHRU, HINDU-SIKH,RELATION 67. RAJIV (P V). Nehru on Hindu-Sikh Relation.
Democratic world. 19, 16; 1990, April, 22; 9-10.
Nehru had a well thought out programme for S4 the future development of his country. It is there fore interesting to examine what Nehru had written about Hindu-Sikh relation way back in 1924 by Jallian Wala massacare/ the Sikhs in Punjab were politically agitated. The "Suddhi" movement carried out by Hindu community aimed at uplifting the lower castes and wining back converts from Sikhism. The support for the movement had come from the Jat-Sikhs and leadership was provided by the educated middle class nationalist. A letter by Nehru to the Secretary of the Punjab Parishad Congress Committee on the 10th of February/ 1924 had the remark of the Hindu-Sikh relation. Another letter was written to K.M. Panikar on April 2, 1924 and reportedby the Government of U.P. Secret Police on 27th September; 1924 on Nehru's speech addressing an Akali Jatha from Canada to Allahabad on 20th September, 1924.
, , , SECULARISM
68. ENGINEER (Asghar Ali) . Nehru, secularism and nation-buiIdinig. Mainstream. 27, 35; 1989, May, 27; 38-42.
Secularism became a philosophy not only of nation-building in post-independence India but it was adopted by the Indian national congress right from its inception and remind the anchor- sheet of its policy. Nehru was against organised religion and by implication also against mixing religion with politics. Nehru desired that the majority should be generous towards minorities and make them feel secure. Nehru undoubtedly stood, and stood firmly, for secularism, enlightenment and tolerance. He expected majority to be magnanimous towards minority. Nehru had laid great emphasis on science and technology. Nehru was also determined to eliminate communalism, secularism may have become under serious strain in the complex process of politico-economic developments but it has not failed.
, , , ABUL KALAM AZAD
69. JHINGRA (Saral). Concept of secularism in the Indian context. Gandhi Marg. 10, 6; 1988,
September, 350-7.
Abul Kalam Azad gave a definition of secularism, "India is a democratic secular state when every citizen, whether he is a Hindu, Muslim, Sikh has equal rights and privileges". Even 86
Ambedkar and Nehru accepted "Does not mean hostility towards other religion". On which guarantees individual and corporate freedom of religion; deals with the individual as a citizen/ irrespective of his religion nor does it seek either to promote or interfere with religion. Indian constitution provides for such a state. You can divide religious authority and secular authority but you can not divide the sphere of authority of dharna and the state. The sentimente of personnel laws of different communities is the greatest impediment in the development of a proper secular spirit in secular society.
, , TAGORE
70. CHATTOPADHYAY (Gautam). Tagore's thoughts on Indian unity. New age. 39, 33; 1991, August, 18; 11; a.
Tagore's ideas about the problem of Indian unity, the problem of Hindu-Muslim relation and the problem of religious bigotry because all these are very fabric of Indian democracy and India's secular principle. We are waiting to build up a great and noble India. Who are we? Are we Bengali, S7
Marathi or Punjabi. Are we Hindu or Muslim? Only when we shall be able to say with hand on our hearts; we are Indians; we are India/ then alone we shall become the true masters of this land. Tagore wrote "A country where religion in the main basis for unity people - that country is indeed unfortunate; that country which is divided as under by religion is doubly unfortunate, when the dark forces of blind faith and communal violance are rearing their ugly hood in India today it is not worth while pondering over Tagore's word.
, in relation to FREEDOM STRUGGLE
71. CHAKRAVARTY (Nikhil). Bring back the spirit of freedom. Times of India. 151; 180; 1988, May, 15; III, a.
The freedom kit given to members of the national committee transports one to those days of involvement, of dedication, all that enabled our country to be free. But it is not just a question of nostalgia for us of the older
generation. It should inspire the young too. There was one thing at the national council which was up lifting indeed. The implementation committee gave a kit to every member which contains some of ss
the prized treasurers for any body who had in his or her life time felt the glow of the freedom struggle. Let these cassettes go to every village of this vaste country and bring back the spirit that made this nation great.
72. MATHUR (Grish). Struggle against Schizophrenia. Link. 30, 10; 1987, October, 11; 8-10.
The fight against the face which brought about the partition, continues and as they mount an offensive which could result in another partition. The fight requires urgency and a piquancy. The stimulus for this fight came from the luxriant vision behind the Asian Relative Conference. Schizophrenia has been defined as dissociation between the intellectual process and emotional life. It deals with the effect and attitude of alliances and after its breaking how it changes? , in relation to INTELLECTUAL INDE PENDENCE 73. DUTTA-RAY (Sunanda K). Question of identity: Moral and Intellectual independence. Statesman. 24, 8565; 1987, August, 17; 8; d.
"Abroad is awful" George V is said to have confessed to a courlier. "I know because I have been there when George V's son asked a nationalist leader in Calcutta whether the people could be better off without the British, the respectful, yet firm, reply was that they would have more self respect. There were those who in 1947 denounced independence as false and raised the banner of revolt in Telengana and Lakshdwip. There was a purely political complaint. Forty years letter, the allegation might be echoed not very stridently for sure, but in terms of the culture and ethic that are far more vital to the life of a nation.
, in relation to PARTITION, AZAD'S
AUTOBIOGRAPHY 74. D N. Varieties of national oppression. Economic and Political Weekly. 23, 27; 1988, July, 2; 1356-7.
The controversy over the release of the Azad's papers shows the continuing importance of so
an analysis of the factors leading partition in 1947. It is Azad's credit that in his autobiogra phy/ he exposed the conspiracies of Nehru and Patel who openly flouted the congress party's decision to accept the federation scheme and thus put an end to any prospects of a non-partition solution. The suppression of the rights of various nationalities was one of the basis on which the Indian state was founded. Over the decades/ various movements have won a measure recognition of nationality rights as in the formation of nationality based linguistics state. The various national and other democratic movement may in fact come together, must certainly be the nightmare of the rulers in Delhi.
, in relation to REGIONALISM
75. DHADDA (Siddharaj). Are we really concerned with unity. Janata. 42, 14; 1987, August, 15; 21-2.
There is a common misapprehension among some people that regional or local loyalty is antagonistic to Indian unity. The very first article of our constitution mention that India shall be a union state. It clear that in the eyes SI of the constitution it is the states which have primacy. The political parties entry gives only a formal prestige is evident from the fact that every nation/ whether big or small/ enjoys almost the same kind of protocol as the other. If a strong centre is the give 'gua non' for ensuring the unity and integrity of the country then there need be no cause for alarm. Another important factor for fostering unity and integrity is language/ if therefore, we are really concerned at the growing feeling of discontent/ frustration and alienation among the people we should address ourselves to removing irritants which lead to such feelings.
/ in relation to REGIONALISM and
FEDERALISM 76. MASALDAN (P N) . Concept of nationalism and the question of national integration in India. Indian Journal of Political Science. 49/ 2; 1988/ April-June; 145-61. The modern concept of nationalism and the national state/ evolved in the geographical/ historical and socio-cultural condition of western Europe/ are irrelevant in the Indian situation. While important factors are already helping the 82
growth of political integration and nationalim in India. National integration and a strong federal union will be ensure more by keeping the units formed mostly in linguistic-cultural basis/ satisfied about their autonomy and the security of their cultural identity. That will also be more consonant with the democratic and federal principle on which India polity is said to be based.
, LIBERALISATION 77. CALL FOR unity. Editorial'. Hindustan Times. 68, 227; 1991, August, 16; 11; a.
On the eve of 45th anniversary of independence, Prime Minister and all the parties take oath to work for the integrity of India. The socio-religious problem's should be removed from the gross not to save the nation from further fragmentation. Opposition parties are also favouring the move. In this regard the NRI' s are welcomed to come and invest in the country. They shall be provided the dual citizenship. It will help in the unity and integrity of India. Side by side will improve the economic condition. the upliftment of the poors are the prime motive and growth with social justice. All the measures taken by the Prime Minister will help in national integration.
, MARCH, DANDI 78. VYAS (Ashok). Nation celebrates. Hindustan Times. 154, 79; 1988, March, 20; VII, a.
Two events in the last one month marked the year long process to celebrate forty years of India's independence - the Mahatma did caste spell all along the 241 kilometers of the trek to Dandi . Twenty four days later on April 5, 1930. The Mahatma, wearing only a loincloth had a dip in the sea. The 61 years old young man bowed down to took a lump off salt from near the seashore and was hailed as a law breaker by none other than Mrs. Sarjoini Naidu.
, MINORITIES
79. PARAMANIC (Swapan Kumar). Problems of nation-building in India. Asian Survey. 29, 3; 1989, March; 330-5.
The problems of national unity have assumed a critical position in India in recent years. The politico-administrative unity with which India S4
entered independence has been put to serve strain with the increasing influence of various millitant demands of religious/ linguistic and regional groups. The dimension and implication of the Khalistan movement have been most serious in undermining national integration with the consolidation of British rule. There were shattered by the penetration of the British capitalist economy. Nationalism emerged only with the development of capitalism. Today the crucial issue is the central governments attitude towards the democratic yearnings of India's minorities.
, and HUMAN RIGHTS 80. NOORANI (A G). Lessons on national integra tion. Financial Express. 17/ 264; 1991/ November/
18; 9; e.
The recent meeting of the newly constituted National Integration Council (NIC)/ was a single success. A resolution of Ayodhya was adopted unanimously. Some in our country cavil at Article
370 of the constitution which recognises the special status of Jammu and Kashmir. But article 370 is an eyesore only to those who lust for S5 uniformity. Incedently, since some in India would like to minorities commission to be converted into a human rights commission because they reject the very concept of minority rights. All this was done on the basis of a Centre Provinces accord on November 5, 1981. In the proposal relating to national institutions/ distribution of power and to the economic union, Quebe is assured of the space and the freedom to evolve and to flavourish as distinct society in a more harmonious confideration.
, NATIONALISM and COMMUNALISM 81., OOMMEN (T K). Religious nationalism and democratic polity : The Indian case. Sociology of Religion. 66, 4; 1995, December; 455-72.
It is argued in this article that religious nationalism and democracy are antihelitical in their orientation there are several reasons for this. Nationhood based on religious assumes a necessary conterminality between religion and territory. Once territorialization becomes the domain assumption of a religion, a process of homogenizxation of the culture of the territory and the consequent hegemonization by the dominant S6
religious collectively often becomes its necessary ideological tent- This ideology calls for the praxis of "communalisation" of politics and relativization of culture/ all of which has disastrous consequences for the democratic polity. The argument is pursued with the special reference to India.
82. PANDEY (Gyanendra). Questions of nationalism and communalism. Economic and Political Weekly. 22, 25; 19877, June, 20; 983-4.
Nationalism and communalism have been insistently linked in a particular way in the writings of historians, administrators and political activities both before 1947 and since the nationalist construction of the Indian past may have been valuable at a certain state in the country's history, but it is not necessary for us to accept it today. Just as we need not accept the language of that nationalism. That may be one of moving beyond the language and politics of communalism and nationalism. And the battle will have to be joined by the left and the small groups S7
of relatively privileged democratic and secular people in this country.
, NATIONALISM and COMMUNALISM,
IDEOLOGY, ROY, M N 83. ROY (M N). Danger of Fascism. Radical Humanist. 51, 1; 1987, April; 32-3. Fascism is a form of nationalism. It is the hidest form. Every nationalist movement is inherently Fascism. It may shock many Indian nationalist, but Mussolini's political parentage can be traced to Mazzini and Garibaldi . So long as nationalism retains its revolutionary and progressive. Significance, its reactionary fascist essence remain hidden. In India, the danger of Fascism is more acute than realised even by these observers. The growth of fascism is fermented always and every where by the established states, there is a striking similarly between the ideology of our orthodox nationalism and philosophy of fascism. The acceptance of office by congress man may go down in history as one of the most faithful events of our country. , NATIONALISM and MARXISM 84. CHATURVEDI (Badrinath). Indian nationalism: Borrowed ideas, ironies, violence. Times of India. 154, 180; 1991, July; 30; 6; c.
Nationalism arises in India not in response to any inner impulse of Indian society but as a western graft Indian society whose tradition and values were rooted not in the concept of Nationality, or rashtra, but in the idea of dharma, and the understanding of social relationship that followed from it. Nationalism as a feeling, an upsurge and simply as a political theory arose from the teaching. Marxism was an offspring of the Enlightenment. Hence it is resolved anti-national temper. It is not a concidence in time that the muslim league came into existence in the same year in which the Hindu Mahasaba was established. Hindu nationalism and Marxism have created in India that entity. Nationalism arises in India to disprove that British contention and neutralise its political implication. Indian nationalism would be perceived as Hindu nationalism. If the truth of Hindu nationalism is assumed then the demand for Pakistan could not be derived. 99
85. PATEL (Sharad). EMS on nationalism and socialism. Mai nstream. 27, 34; 1989, May, 20; 24-26.
Upto EMS appointment as the General Secretary of the CPI-M, the official communist movement has preserved the essential characteristics of democratic catralism and that meant that the decisions of the majority were carried out by the minority. EMS is trying to play down the crisis in the Soviet Union on one hand and his party is putting up a sophisticated defence of Stalin . EMS considers the crisis to be of world socialism. The CPSU has thrown open the discussion on their crisis for all the well-wishers of socialism world over, EMS goes to the extent of justifying the old line by arguing that India could become free not through the solution of the Internal contradiction of British imperialism versus the Indian people, but through the solution of the external construction.
, NATIONALISM, HISTORY
86. DASH (S C). Nature and significance of Indian ntionalism. Mainstream. 27, 32; 1989, March, 20; 24-6.
Indian nationalism , which has passed 109
through diverse stage of development/ is a by-product of British rule/ which brought the Indian people under a common administration and generate a feeling of oneness among them. Nehru's influence in the congress save Indian nationalism from being a purely negative force and by curbing its capitalist biaS/ he secured for it a wider popular base. He gave the creed of independence an economic content/ but for which Indian nationalism would have spent its force after attaining its negative goal/ whereas its positive programme has ensured its continuation as a dynamic force. Nationalism in India provoked British Imperialism to adopt counter-measure by promoting communalism and provincialism/ which had serious repercussions on the ultimate evolution of constitu tionalism.
/ / INDIA/ compared with EUROPE 87. MULK RAJ ANAND. Participative Democracy: A key to national integration. Amity and
Solidarity. 1, 12; 1987, September; 4-5. Nationalism in India is quite different from nationalism in Europe. But you find this extra ordinary thing. They fought in the second ICl world war. Today there is common market. Our nationalism/ borrowed from the west imposed on the people is quite different from that of those people who have had a tradition of a different kind. We are involving as human being in a society which is breaking down because of our luck of awareness of the total position in the world in the context of which India is emerging, not as a nation of the european kind but as a quite different kind of federation. But they have ideas of panchayat / the idea of panchayat nation.
, , INDIA compared with
PAKISTAN 88. RASHIDUDDIN KHAN. Nation building process in South Asia and the phenomenon of communalism.
Contemporary Affairs. 2, 2; 1988/ April-Junej 3-19.
An enquiry into the process of nation building in India and Pakistan provides an illuminating study in contrast. The two countries represents not only different stages but also different principle of state system opposite norms of nation building, conflicting ethos and ideational underpinning. After the independence 1C2
accompanied by partition, two formation emerged in the sub-continent. In India trium phant nationalism with secular overtones, contrinues to battle against irrepressible communalism Hindu, Muslim and Sikh.
, , INDIANNESS 89. ADISESLIAH (Malean S). What Indiannes means. JNU News. 10, 13; 1989, November; 25.
Different religion and culture living together was perhaps due to nation that all means are of equal value, all religious and culture are fragments of the ultimate reality. The tradition in the national sphere has been that of simple living and high thinking. The next value is the derived for developing or sense of integrity. The value of Indian culture is to be judged by its essential spirit, by its accomplishment, by its power of renovation and adoptation to new phases of national life and permanent needs of humanity. We should preserve our heritage to avoid damaging our lovely environments. 1C3
90. KARKARIA (Bachi J). Passage to Indianness
Statesman. 127, 8564; 1987, August, 15; IX, a.
We had stood, trembling, on the portals of independence. With only the Brown knight and khadi crusader to show us the way up the social leader. In decaying Indian mansion or even Oxfordshire country house, he hang on tenaciously to anachronistic tradition. One thing clearly distinguished. Those who belonged from the rancorusly arriviste. The former never think of Sundays that is too middle class they think of the weekened. Observe his life- style. Despite his business address, at leisure he personifies his heritage from the meenakari button on his impeccable silk kurta to the Jodhpuri mojris on his pedicured feel. In his drawing room, the chola Natraja and the impressionistic Ganesa. Into his hands we command our past and our future.
91. VENKATRAMAN (R). Essence of Indianness.
Secular Democracy. 20, 1; 1987, January; 15-7.
It is the greatness of our culture that we find no other word for it - that there have 1C4
at all times been men and women/ in all walks of life who have given India its Indianness. Here I would like to urge the point that synthesis between the communities of India is not just the pious wish of a section of the elite represented. We must also
be aware of another historical detail. Alberuni came with Mahmood Ghaznavi / went on to support his statement with quotation from the Bhagwat Gita/ Nawab Mir Yusuf Ali Khan, had a broad vision of India's artistic and cultural tradition. Gandhiji and Nehru sought a fusion of languages through the medium of Hindustani •
/ , NATIONALITY 92. BEHERA (Subhakanta). Nationality, nationalism and nation-state. Mai nstream. 30, 8; 1991, December, 14; 28-30.
Modern man's quest for self-actualisation assumes a new expression vis-a-vis nationalism because his potentials, dreams and aspiration get new meaning and new justification within
nationalism. Nationality and nationalism are so inter-related that neither can be imagined nor thought of without the other. India, thought a multinational state, has developed 'Indian nationalism' 105
as a common bond and the Indian state are inter related; in the sense/ nationalism pre-supposses the existence of a nationality which find self actualisation in a nation-state.
93. PRAMAR (V S). Nationalism and nihilism.
Times of India. 151, 71; 1988, May, 15; 6, 7; g.
Nationalism is a passionate sense of identity with a social group of fellow men who have a common historical past and look forward towards a common future. The identity may become associated with physical object such as territory, but this is not essential. A weakening of these foundation means of a loss of identity, a loss of personality and a loss of social cohesion. The national revaissance, which should have followed independence, never have followed. The Indian dilemma is of a different order; mainly how to create a national identity without destroying a the subidentities. It must be obvious where the priorities lie in case of a conflicts between two. 1C6
, PATRIOTISM 94. JAIN (Girilal). Patriotism as a dirty word: Weakness of Indian nationalism. Times of India. 150, 333; 1987, December, 2; 6; c.
It speak of the change that has come over India that anyone should use the expression "patriotic press" in a pejorative sense. Patriotism has not quite become a dirty word yet. The opposite of what can be called the "patriotic" perspective is the "liberty - public morality" perspective. The older journalist, those who grow up under British editors in British own newspaper lend to de-emphasise dangerous to the nation. Our nationalism is weak because it is the product of western - educated Indians. There is an other fact which deserves attention - the power of anarchist thought in India. This should serve as a grim reminder that our past pushes us inexorably towards anarchy and that we would inevilably land into anarchy if we are not sufficient vigilant.
, , THEORETICAL CONCEPTS
95. SUDHIR CHANDRA. Nationalism in India: Some quasilay thoughts. New Quest. 77; 1989, September- October; 269-74. Nationalism, like any group consciousness. is a subjective phenomenon that comes into being in response to a variety of objective factors/ basically secular forces. This ball abstraction of the working of nationalism as a historical phenomenon is clearly descriptive. It has not been possible to evolve objectively valid criteria for defining nationalism. The nation state/ there exists in actually such conflicting conceptions of the nation-state and of nationalism in India that they very solidarity of the nation state is rendered problematic. Procusleanisation of nationalism in India/ that may serve certain dominant interest but reflect little political sagacity.
/ NATIONALITY/ IDEOLOGY, MARX 96. GOGOI (Promode). October revolution and nationalities question. New Age. 35/ 45; 1987/
November/ 8; 17; c.
The great October revolution led by the
Bolshevik party not only attracted the working class and toiling people of the world towards socialism. It also attracted the oppressed and backward nationalists in all countries. The unreserved granting of the right of national ics
freedom to all the peoples formally oppressed by attracted and impressed the national leaders and common people of our country. The unity and integrity of the country "can be preserved and strengthened only if the diversity of its language/ culture and region and level of socio-economic development of its various regions are fully recognised". All Marxist scholars will have to study/ investigate deeply the specific features of the national question in our country and formulate concrete solution.
/ , MINORITIES, SIKHS 97. BRAR (Jasmail Singh). Minorities and national integration in India : A case study of the Sikh in the Punjab. Sikh Review. 38/ 3-4; 1990, April; 13-22.
There are others who have argued that 'primordial groupings' may be more inclined to nation building than the secularists. It is increasingly being realised that national integration can be better achieved if the national elite is responsive to the aspirations of ethic minorities. The problem of national integration in India is basically a problem that relates to 1C3
the attitude of the minorities towards the political system. The Sikhs are a religious and linguistic minorities in India. They also have ample opportunity to enjoying political power within the limits imposed by the democratic process. The Green Revolution also created discontentment among different section of the peasantry. In India, national integration could be better achieved by showing due respect to the aspiration of the minorities and by protecting their distinct identities interms of their culture language and tradition.
98. DASGUPTA (R K). Sikh cry for Indian unity. Statesman. 127, 8435; 1987, August; 23; 5; a.
Since the beginning of the disturbance in Punjab^our politicians, ministers and legislators, have been speaking about the great contribution of the sikhs to the Indian national movement. The political literature of the sikhs abroad was written when this controversy about sikh identity at home was it its height. Dr. Bassier gives long extracts in his "A note on sikh" prescribed 110
literature". The first poem in Dr. Barrier's selection in "Echo of the Ghadr" taken from the Punjabi Shamsher Khalsa. The Khalsa Pamphlet is indeed a treatment of the patriotic soul of the Sikh community. Dr. Barrier who / however does not deny that there has been the emergence of a spirit of Sikh nationalism which is necessary different from Indian nationalism. If we miss that spirit of Guru Nanak in Sikh public life today we may asked ourrselves how much of the spirit of Mahatma Gandhi is there in the public life of India as a whole?
, , NRI
99. NATIONALITY QUESTION. Editorial. Statesman.
127, 8556; 1987, August, 6; 6; b.
India may not yet be only a geographical expression - as Metternich said Italy was, but it is a sad truth that this country hardly arouses the kind of passionate favour that prompts people falsely to lay claim to Indian nationality, as Mr. Nusli Wadia is reported to have done. If the NRI can be extended to include British subjects there is absolutely no reason why hotel regiters Ill should not allow the same practice. If Mr. Wadia is accaused of claiming to be Indian when he holds a British passport. That this should be so is a sad reflection on this country's social moves and a far cry from the boast of a woman in the British isles who would groudly trot out the only seven words she had in English "I am welsh and proud of it".
, , REVIEW
100. VANAIK (Achin). Is there a nationality question in India. Economic and Political Weekly.
23, 44; 1988, October, 29; 2278-9.
Rejecting any characteristics of India as a "multinational" state or entity, the author argues that India is a very much a nation-state which is the classical Marxist sense has solved the "National Question" what confronts the bourgeoisie and the class-state of India is the problem of nation building or national integration.
Nationalism understood not as cultural process but as a synonyms for a national political movement can have as its aim, independence, unity/merger with some other independent nation state or national building. 112
, TRIBAL, COMMUNISM, TRIPURA 101. BHATTACHARIYA (Harihar). Communism, nationa lism and tribal question in Tripura. Economic and Political Weekly. 25, 39; 1990, September, 29; 2209-214.
This explains the development of Tripura communism in terms of nationalist question and tribal nationalism and to highlight the problems of regional identification with Tripura. Nationalist against the Bengalis did not really appear before 1948 and are the product of later day developments. The communists of Tripura were fighting against domination but in the specific context of Tripura. This domination had assumed more powerfully a nationalistic character than class. The tribal were oppressed nationalities and the communists sided with them and fought for their cause against Bengali domination. No one can deny that power is needed to fulfil the nationalist aspiration of people.
, NEED
102. VASFI (Ausaf Saied). National Integration- why and how. Radiance. 26, 5; 1990, October, 14; 3. The ruling congress wanted to ensue and 113 secure national integration in a manner and to an extent to preclude any further division of the country as also to held up the wounds of partition.
Hence/ nationalism was sought to be stressed with secularism. Reservation in service and education were made for schedule castes and scheduled tribes to promote and integrate them with the rest of the
Indian society. The language policy of government has caused linguistic conflicts between the North and the South and also between votaries of differrent languages both in North and the South.
, need of EDUCATION
103. SYED HASHIM ALL Towards national integration : road-blocks and how to remove them.
Secular Democracy. 20, 8; 1987, August; 23-5.
National integration, would be to create an atmosphere in the nation in which every citizen iDf India has a sense of security, a sense of belonging, a sense of participation and the opportunity for participation in national life.
National integration should be treated as the most important national objective in this critical period in the country's history. India is very religious but it understood and practised by the 114 people, has become the greatest divider of main kind by education, all history books, especially for school classes should be edited by eminent secular and broadminded historians with emphasis on integra tion .
104. PARMAR (V S). Narrow loyalties India's problem. Times of India. 150, 310; 1987, November, 9; 6; g.
There are , in the main^ three national problem. The fragmentation of society leading to national disunity. Indian society has always been a fragmented one. Every individual in Indian society begins to share in this attitude from a very young age. An individual brought up in such an emotional atmosphere cannot help looking at nationality through the tinted glasses of kinship. Since the problems are rooted in social behaviour, assuming that the democratic system continues our only hope lies in the ameliorating influencee of education. The solution, therefore, must lie in giving greater say in national affairs to those who are highly educated. They can also we used as election officer, particularly in areas such as 115
Bihar where malpractices are the rule rather than exception.
105. RANGANATHANA (Swami) . National Integration. Amity and Solidarity. 1/ 6; 1987/ January; 7-9.
There is no doubt that we can end all caste conflicts in India and they are a blot on our democracy and weaken it - if our educated people become re-educated in national and humanistic attitutes. The nation must strengthen secularism/ in order to achieve total national integration through more fundamental approaches. In such a political development/ the gains of the various religions of our country will be equally tremendous. It will help to release the spiritual energies of love and human concern of our various religions. It is very hopeful sign that steps have been initiated by India and by all the six other governments of South Asia to establish happy international relations with each other through the South Asia Association for regional cooperation, 116
106. TREHAN (Virendar Mohan). National integra tion through education. Amity and Solidarity. 1, 7; 1987, April; 10.
Through education the people can learn to honour and appreciate each other's way of life. Every country develops its system of education to express and promote its socio-economic identity and bringing the people together. In the case of women/ for instance, education will be used as an agent of basic change in their status. Some minority groups are educationally deprived or backward. Greater care has to be paid to the education of these groups in the interest of equality and social justice. To give a fillip to national integration and communal harmony the main task should be to strengthen the base of the pyramid of education which might come close to a billion people at the turn of the century.
107. VATSYAYAN (Kapila). National Integration and goals of education. JNU News. 10, 1; 1988, November; 11-5, 19.
National integration in the Indian context 117
only should be the opening of that third eye of percption which can see the reality of this organism. The process of growth behind what appears as a staggering multiplicity of races / languages, social structure, region and life style. Education first and last is the growth of total personality, where the inner and outer are harmoniously balanced, where the movement is from the gross to the subtle and from the understanding of the one within to the many. Without ancient and even medieval India had evolved a system of education which aimed at developing the full potential of the human being in varying contexts and situation.
108. VENKATRAMAIAH (E S). Indian youth and national development. JNU News. 9, 9; 1988, July:
5-9.
The aims and objectives of Indian constitu tion are depicted in its problem. To cultivate a sense of Indianness and to promote our environment in all its purity, it is important to teach nationalism and environmental protection to all the children upto tenth standard for at least one 118
hour in a week. We expect a greater discipline in the universities, a higher sense of dedication, the laboratories of our colleges should be genuine laboratories, not mere show pieces. No animal would voluntarily walk into the mouth of a sleeping time. You have to make up and work hard for the uplift of yourself and of the nation.
, , ADULT 109. MISHRA (Laxmidhar). Adult education and national integration. Democratic World. 18, 37; 1989, September, 10; 10-11.
Indian is not a mere geographical expression. It consist of people men and women and children who are born and who live in differrnt surroundings. Indian society with its diverse religions, cultural, linguistic and ethnic groups in a classic example of a pluralistic society. National policy on education, 1986 which needs, "In our national perception education is essential for all". The New Policy will lay special emphasis on the removal of disparities and to equalise educational opportunities by attending to the specific needs of those who have been denied equality for all. If education is to be meaningful 119 in the context of integration it must liberate itself from the shackles of this banking concept. A truly participating adult education programme must be fully founded on the culture of self reliance with total respect for the culture of equality.
110. MISHRA (Lakshmidhar). Adult education and national integration. Mainstream. 28, 13; 1990/ January, 20; 17-8, 35.
A nation is not a mere geographical expression. It comprises of people, of men, women and children who are born differently, grow differrently, live and think differently. The question is how do we convert such a highly heterogenous society into homogeneous society. The state is the agent of society and brings harmonisation through various instrument of constitution, law, and institution. The question still remains as to what extent we have lived upto the landable goals cherished by the founding fathers of the constitution. The role of education in general and adult education could be found in the National Policy on Education, 1986. Education 120 and adult has to be a tool of real liberalisation of the individual from the Fads; taboos and dogmas bedevilling the lives of millions of men and women. Education is to be meaningfull in the context of integration. A true participative adult education programme must be fully founded on the culture of self reliance with a total respect for the culture of equality of bearings if it has to be really meaningful and effective.
, / HIGHER 111. GHANCHI (D A). National goals and higher education. University News. 27, 7; 1989/ February, 13; 1-4.
The Indian nation has chartered for itself a deliberate course of action by adopting a progressive constitution with the hope that the assurance it has given of freedom, equality, justice and well being of every one of its citizen is realized in actually sooner than the founding fathers of the republic might have envisioned. Education, particular by higher education, has been accorded a critical place in the scheme of national priorities to accelerate the process of the realisation of national goals. The seven step strategy recommended here is but an essay in optimism on behalf of the common man of India. Will 121
votaries of our higher education sustained that common man's last ray of hope.
, , , UNIVERSITIES 112. PARTHASARATHI (G). Building a united India. University News. 25/ 24; 1987; June, 4; 5-6.
The torch of our liberty and national integration, fuelled by unity in diversity/ secularism and balance development has to be passed on safely from one generation to the next. It is in furthering this vital cause that our universities can make a significant contribution. The major challenge which the nation faces is balanced and equilable and environmentally sustainable development. It is the responsibility of all those connected with Universities to work together to the very best of their abilities to turn our universities into institutions of excellence. The findings of modern science too are supportive of concepts of human kinds oneness and of the ecological relatedness of all life on earth.
, / role of MEDIA
113. RAIS AHMAD. Strike at the root of the problem. Yojana. 31/ 1-2; 1987, January, 26; 43-6.
The problem of knitting the nation together 122
is social and economic. There is a large number of significant social economic and developmental issues where neither language, religion nor culture have to play an important role in decision making. He emphasises that media and education are the two most powerful means which can bring about change in the thought patterns of the people and no opportunity should be lost to utilise there means for the purpose of integration the nation.
, , SCHOOL
114. NARENDRA KAUR. Curriculum for unity.
Hindustan Times. 64, 130; 1970, May, 11; 26; d.
the advent of the British rule in India had generated a strong 'we' feeling among Indians, nationalism emerged as a value higher than any other and sons of India whether Hindu, Muslim, Sikh or any other, regarded themselves Indians first. Today the same unity and integrity which brought glory and freedom to the country is threatened and is the matter of great concern. School is a stage of formal learning where children are fold fast and learned without reservation whatever is offered through school curriculum. This is the platform where we can build among children a feeling of 123
unity and integrity. Unity and integrity of the country has to start from unity among children and respect for each others integrity at school level . Educationistsmust put their heads together and work out of compulsory course and orientation programmes to build among children a robust sense of national unity and integrity.
, , SCIENTIFIC 115. RAO (K Vikram Sinha). Education for nation building. JNU News. 9, 4; 1988, February; 35-6.
Our education must become scientific oriented which will launch a drive against superstitions, obscuranitism and dogmatism. These issues must be ideologically and rationally tackled. Various national problems like population, disease, poverty, ignorance and unemployment can be overcome with the help of such a strong well- knit education system. All efforts must be done to preserve the positive side of our culture and tradition which will help in consolidating social, cultural and spiritual realisms of human life. 124
/ PROBLEMS 116. BHAGWATI (P N). One people, One nation. University News. 25, 18; 1987, May, 4; 12-5.
Today the unity and integrity of the nation is threatened by the divisive forces of regionalism linguism communalism and regionalism and regional linguistic and communal loyalties are gaining ascendency in national life and seeking to tear apart and destroy national integrity, we the people of India having solemnly resolved to constitute India into sovereign socialist secular democratic republic and to secure to all its citizen's justice, liberty, equality and ferternity of the citizen of India, we tend to forget that India is one nation and we are all Indians first and Indians last.
117. KOTHARI (Rajni). Crisis of the Indian states. Radical Humanist. 55, 1; 1991, April; 19-26.
The loss of effectiveness and power of the modern state in post colonial societies like India is with respect to a number of dimensions which 125
at one time appeared to provide its distinctive characteristic. Today/ both the vision of democratic and self client nation building and the conception of a positive and purposive state as the principle instrument of carrying out that vision are in disarray. Our overview of the decline of the state as a legitimate instrument of social will and its being side tracked by new construction of power and resources - corporate capitalism with its global reach; communal and ethnic formation and modern technology. The ongoing decline of the state has produced a massive vacuum in the ordering of civil society as well as in providing it with a relevant ideology.
, , AUTHORITARIANISM
118. KRISHAN KANT. Danger to democratic institu tions. Janata. 42, 12; 1987, July, 26; 7-8.
After independence for the first time in history, the people living within India's boundaries are supposed to constitute a nation.
Twenty-sixth of June, 1975 seems to be fading from the memory of the people. The period of emergency was described as the second battle of freedom. 126
Even thee struggle for freedom did not develop a spirit of nationalism in the people. Perhaps the founding fathers thought that India having become independent, had already become a nation. The issue is neither we become a nation by wisely adopting a disciplined democratic route or through the long use of oppressive methods and authoritarianism. The danger is essentially to democracy and not the unity of country.
, , CENTRE, PUNJAB, SIKHS 119. INDIA IS one and its is ours too. Editorial: Sikh Review. 36, 413; 1988, May; 1. Due to some confusion and misguiding of the central government tussle, started between Sikhs and government, the Sikh community as a whole was not terrorist, much later it was realised by the central government also. The killing of the innocent was not condemned from all quarters but more particularly by the Sikh themselves. The situation needed to be handled with love and under standing for those who are hurt but are not sessionists. Let us join the heart of our countryman by our steadfast adherence to Guru's commands, "We can not do so with guns which kill innocent too". 127
, CENTRALISATION 120. WARIAVWALLA (Bharat). Leviathan Indian State. Radical Humanist. 55, 1; 1991, April; 27-9.
First of all, let us note a contradictory trends at work here. There is a distinct weekness of the ties of loyalty to the state. In Punjab, Kashmir, Assam and much of the North East, the Indian state is seen as the main oppressor of peoples aspirations for ethnic linguistic and cultural autonomy. The emergence of such a highly centralised, over bureaucratized and greatly repressive state was entirely natural, given the role we had assigned to it since independence. This civilizational perspective is important in understanding the critique of the modern state as formulated by Gandhi, M N Roy and J P Narayan. a minimal states function will simply be to safeguard this process that Development and Democracy must come from below and not from above.
121- CELLY (Ashok). Nationalism cannot be based on the past. Times of India. 154, 268; 1991, November, 9; 8; g.
Some time ago, Mr. Madhavrao Scindia 128 denounced the BJP as "Desh Drohi" as it was building the nation along communalism. In fact/ it has been cymically exploiting communal centiments for electoral gain. The wooing of the Shahi Imam by Janata leaders was a degrading spectacle particularly for a party which claimed to have sacrified its government at the alter of secularism. Also if mullah and Mahant comes to wield political clout as is happening today, communal forces are bound to get strengthened. Nationalism is not just a pious sentiment to be paid tip- service to one ceremonial occasion nor it is a matter of whipping up. Euphoria on television or through yatra. Nationalism/ I suppose/ is essentially a sense of belonging to a social matrix of economic well believed and cultural fulfilment not in the remote part but in the immediate present.
122. GREGORIOS (Paulos M) . Foundation of our unity. Mainstream. 31, 11; 1993, 1/ 23; 5-6.
Even Marxists see today that religion needs reinterpretation. It may once have been the opium 129 of the masses. Perhaps some Europeans in the nineteenth century including Marx and Engles, saw it that way. But today/ in twentieth century India, religion is nothing but a soporfic, willing the oppressed to quescence and inaction. In the name of Ram or Allah, people take the law into their own hands and demolish ancient mosques, descerate deities and enter other peoples mandirs. Is this politics? Is that what the Dharmashastras and Sahara teach? What is hindutvk? It is a purely political word of recent creation. The word in India, one finds in Herodotus but not in our classical Indian tradition. The Saminitas or collection of scriptures usually are divided into four aspects; javana, yoga, kriya,and carya. Perhaps the Hindu Virat Sabha and the Marxists can take some cues here. In order to build a genuinely pluralistic, democratic, united India, what is needed is not so much the promotion of either secularism or Hindutva, but the promotion of dharmic or true Islamic alternatives to the secular ideology as a basis for knowledge. 130
123- RAJAN (Subhendu Raj). Social identities, national integration and communalism. Link. 30, 160; 1987, November, 22; 19-22.
India is a theatre of all social exchange, process and struggle. The changes in Indian society are thus the outcome of the role of capitalism and its specificities. National integration of Indian society is but one of the many facets of the problems that arises in this process. Indian social formation is extremely complex with a multiplicity of modes of production and social classes. Tribal peoples are still untouched with the growth of capitalism a process of separation between caste or classes began, communalism is another factor which is manipulating by economic basis largely and politically same time to gain advantages.
124. RAJESHWAR RAO (C). Preserve national unity and secular setup of country. New Age. 39, 49;
1991, December, 8; 5; a.
Our country today is engulfed in an 131 unprecedented crisis due to the elitist economic and Nehru minded political policies of the ruling class/ the depredations of all sorts of communal separatist and anti-social forces and collapse of democratic and human value. In such a situation rabid communal forces of various times are up in arms, endangering the unity of the country. BJP has spread its tentacles throughout the country securing large number of votes in a number of states. BJP dabbled for a time with the ideas of secularism and Gandhian socialism to fool the people. After a great debate that was organised inside BJP alongwith RSS Supremo Balasaheb Deoras decided to go back to its old Jana Sangh moorings and adopted the ideology of hindutwa whichis in essence is the same as Hindu Rashtra.
, , , BABRI MASJID
125. VASFI (Ausaf Saied). So, civilized living is detable today. Radiance. 26, 8; 1990, November, 4; a.
So the debate in central parliament on November 7, is going to be whether the 524 132 representative of 800 millions strong India are/ or are not/ for civilized living! whether they stand for ethic and morality/ or for threat and unlimitation in public life. Our apprehension is that most of our representatives will not/ for personal or party reasons/ go by the feeble voice of conscience or the muffled number of truth and justice. Our ultra nationalist breathern are past- master in uncalled for sarcasm/ jibes/ banter/ pinpricks/ inventing insults/ adding insult to injury/ rubbing salt against wounds / aportioning blame/ lacking initiative in stocking fires/ and above all preventing fire tenders from dousing the flames. Their grouse against the Prime Minister and Chief Ministers of Bihar and Uttar Pradesh is that they are opposed. To the rightist plan to demolish the Babri Masjid in broad day light and construct the Ram Janam Bhoomi Temple on its debries.
/ / , CASTISM
126. AGRAWAL (Purushottam). Communal politics and cultural regeneration. Mainstream. 29/ 47; 1991/ September/ 14; 23-5.
Mandal and Mandir are actually metaphors for unresolved questions, deep rooted conflicts 133
and preguided perceptions. Communalism, in a nut shell, is a kind of politics which aspires to construct a specific type of civil society which goes against the very graime of our popular culture. Caste is not simply a matter of political economy. Its vitality and largenity can be understood only if we realised the striking continuity of concepts, ideas and nationalisation, both in the synchronic and diachronic sense. The point is not just to oppose the politics of mandir and anti-Mandalism, but to consciously and organically link ourselves to the experience, tradition and wisdom of our people.
127. RANGA (N G). Secularism versus fundamenta lism. Yo jana. 31, 1-2; 1987, January, 26; 14-6.
It would be difficult to achieve the objective of complete integration as large as we continue to pursue the British practice of one- party rule. If secularism is to be the guiding principle, political party must be prepared to eschew castism as well as religious hegemonism. The linguistic faddist are turning language into 134
anti-national/ chanviniste and disruptive face. He argues against the theory of the "sons of soil" it has done more harm to the cause of national integration and encouraged disruptive forces to grow in strength.
128. SEARLE-CHATTERJEE (Mary). Many untouchables and Hindu nationalism. Immigrants and Minorities. 13, 1; 1994, March; 12-25.
The untouchables of India are excluded from various areas of social and cultural life. Despite this, the higher castes do not exclude them from the category of Hindu since, for them, the term is counter posed to the concept of foreigner. The lowest group on the other hand, often do not think of themself as Hindus, for they use the word in terms of a very different set of conceptual oppositions. For them "Hindus" are people of high caste. Anderson's (1983) characterization of the nation as an imagined community does not adequately explain why Hindu nationalists are now pressing minorities reifiction of the concept of Hindu has implication for political struggle in the sub-continent. 135
, CRIME, ASSASINATION, RAJIV GANDHI 129. APPEAL TO people. Editorial. New Age. 39, 22; 1991, June, 2; 2; a.
The tragic assassination of Rajiv Gandhi has shocked the nation. In no civilised society and democratic polity can such a heinous crime be countenanced. All these acts of hooliganism have, unfortunately, not been denounced by the congress(l) leadership, the state government of Andhra Pradesh and Tripura and in Tamil Nadu have miserably failed to maintain law and order and to protect to lives and properties of the people. In recent times, there has been a concreted bid by certain forces to rouse communal passion to subvert the secular foundation of our society. The BJP has been systematically working to destroy secularism by injecting communal poison. Both Congress!I) and BJP have also opposed any move to reorder social relation on the basis of social justice and economic equity. But the social justice will promote social harmony and thus strengthened the foundation of national unity- 136
, HINDUTVA 130. HORSTMANN (Monika). Alienation and fundamentalist identity building in contemporary India. International Asian Forum. 25, 3-4; 1994, November: 315-333.
In the process of modernisation the identity of Indian society has been challenged forcefully. One way of responding to this challenge lies in the ideology of Hindutva. Which represents a nationalistic recasting of Hinduism and is alleged by its spokesman to be pristine unalloyed Hinduism restored. Hindutva is therefore, prove to take a totalitarian. Stance towards secularism and minority groups. It is backed institutionally above all by three related organisation which play a major role in the political arena, namely the RSS, VHP, BJP. The paper presents a discussion of the programmatic inaugural speech delivered in April 1994 by the newly elected president of the RSS. It under scores characteristics of the ideology delineated in the introductory part. 137
131. MALIK (Yogendra K) VAJPEYI (Dhirendra K). Rise of Hindu Militancy: India's Secular Democracy at risk. Asian Survey. 29, 3; 1989, March; 308-25.
In recent years, India has witnessed the risk of Hindu militancy expressing itself in virulent attacks on Hindu minorities. They are willing to impose their will on such minorities as Muslims and the Sikhs. The rise of Shiv Sena, Vishva Hindu Parishad along with the flourishing of such well established old organisation as the RSS, testify to the militant assertion of Hindu identity. Rootless and unemployed youth in the urban areas well the ranks of the militant movements leading to enhanced violence in the cities, such developments put enormous strain on India's fragile democratic institution.
132. RAJESHWARA RAO (C). Unashamed Advocacy of
Hindu Raj by RSS. New Age. 35, 23; 1987, June, 7; 1-7; c. Rabid communal and fundamentalist forces 138 of various hues are now in frenzy, putting forward demands which cut at the very roots of the secular democratic set up of our country. They are fanning communal riots and dividing the people on the basis of religion. Hence it is necessary to concentrate on countering the communal position spread by Hindu fundamentalists along with countering the propaganda of minority fundamentalists. The least the government can do is to ban such vicious communal propaganda.
in relation to FASCISM. 133. VANAIK (Achin). Situation threat of Hindu Nationalism : Problem with fascist paradigm. Economic and Political Weekly. 29, 28; 1994, July, 4; 1729-48.
Any attempt to theorize the phenomenon of fascism and render it serviceable for contemporary purpose, such as the analysis of Hindu nationalism must cope with the necessity and difficulty of establishing a "fascist minimum" which embodies the main dynamics of fascism and is accepted as a dominant model amidst competing theories. Having 133
worked out such a 'fascist minimum' the author argues that the social/ economic and political evolution of late capitalism in the second half of the 20th century. He views the political vehicles of religious fundamentalism or religion based nationalism not so much as fascist formation as / at most/ potentially so where that potential may or may not be realised.
, / / /in relation to
WRESTLING. 134. ALTER (Joseph S). Somatic nationalism: Indian wrestling and militant hinduism. Modern Asian Studies. 28/ 3; 1994/ July; 557-8.
There are two forms of somatic nationalism found in contemporary India which can be constructed. Indian wrestling and the parliamentary drill exercises and ideology of physicalism manifest in the preminent militant Hindu organisation R S S Unlike the R S S drill routine which overlays ideology with athletics/ Indian wrestling is a somatic ideology in its own right. As such/ it offer a Utopian vision of nationalistic reform rather than as a simple tool for the organisation of a militant ideology. As a 140 conequence of the loose connection between body discipline and ideology/ Hindu members of the R S S ironically discipline their bodies in a rather European sort of way.
, , ECONOMIC IMBALANCES
135. ADISESHIAH (Malcom S). Reduce inequalities for harmony. Yojana. 31/ 1-2; 1987/ January/ 26; 17-21.
In India the economy is mixed/ so we should alleviate poverty and keep in check our inequalities so they do not worsen and we can establish close and growing links between the two groups - the poor and non-poor. The educated persons in the country should work to forge and strengthen these links. That should be our life time to indulge in religious language and other violence (it is only we the educated who provoked violence - not poor illiterate). Thus the service of the poor and the keeping down of inequalities is the way forward/ the way to national integration. 141
136. BASU (Chitta). Economic backwardness: villain of the piece. Yojana. 31/ 1-2; 1987/ January/ 26; 32-5.
Communalism, casteism/ linguistic/ chanvanisiti/ parochial regionalism and successionism/ all have joined hands to weaken national integration. The permanent solution of the problems of the eliminate of divisive forces lies in the intensification of class struggles and political and economic issues. Removal of regional economic disparities will also be helpful in strengthening national integration. Economic backwardness generates tension which/ in turn nurtures fissipassions tendencies.
/ / , role of EDUCATION 137. BURNEY (S M H). Economic disparities bread divisive. Yo jana. 31/ 1-2; 1987/ January/ 26; 23-6.
Education is a key to all improvement in society. Through sloth and and innertia a distortion of history continues with scant regard to critical canons and the social and economic dimensions of the past. Divisive forces have to 142 be fought by leading a strong attack on economic disparities which have a scrippling effect on human society and breed social evils like communalism and obscuranism. Cultural synthesis through literature/ fine arts and other social programmes can act as a strong basis for national integration but works slowly.
, , ETHNICITY 138. NAG (Sajal). Multiplication of nations? Political economy of sub-nationalism in India. Economic and Political Weekly. 28, 29; 1993, July, 17-24; 1521-32.
The nationality formation process in India has reflected itself in multiple ways in the grwoth of respective vernacular literature, agitation to establish particular languages as official languages of particular areas, movements of backward nationalities to break away from an advanced nationality and earn recognition for themself. The Indian nationality question can not be studied in exclusion of these aspects because the culmination of this process can alone prove whether India has been a nation-in-the making or a nation-in-the unmaking. 143
, HARYANA 139. PRADEEP KUMAR. Sub-nationalism in Indian Politics : Formation of Haryanvi Identity. Indian Journal of Political Science. 52/ 1; 1991, January- March; 109-24.
The territorially grouped identities have a direct bearing on the working of a federal system. While various linguistic identities are already on way to assertion. The Haryanvi identities is still in the process of large development. A large number of factors, such as lack of socio-economic development, absence of a common dilect and a rich cultural heritage and subservience to the region of Punjab for a long time have been largely responsible for the stunted growth of the Haryanvi identity. Ironically some of the developments in the neighbouring Punjab in the 1980, have indirectly helped Haryana in reducing it subservience to Delhi, thereby strengthening its political identity.
, , , HISTORY
140. NAG (Sajal). Fourth dimension of Indian national movement. Economic and Political Weekly. 17, 1; 1993, June; 1-4. The Indian national movement was until\ 144
recently seem as a unilinear/ undimensional, movement which achieved its objective as freedom from British rule. 1. It was a bourgeois democratic movement. 2. It failed to blend the rising social discontent and anticolonail centiments into a single revolutionary uprising. 3. The widespread revolt in the 1940 was responding for the British withdrawal/ not the sole work of congress. 4. The Indian freedom struggle was a coeval process of regeneration of India's multiple culture communities into nationalities. This is the fourth dimension of the Indian freedom struggle which has so far been ignored in modern India historiography.
/ / / MINORITIES
141. GORE (M S). Ethnicity and Nationhood in
India Today. New Quest. 67; 1988/ March-April;
69-78.
Most modern national societies are plural in the sense that they have brought together into one nation people of different racial/ religious
and linguistic backgrounds. In present day India the major foci of ethic loyalty are religion/ language and caste. By and large/ one may say that caste in India has ceased to have much significance 145
as a ritualistic, stratificatory system. The problem posed by the emphasis on Muslim ethic identity have manifested themselves in the form of recurrent riots in town and areas in which Muslims are found in some degree of concentration. In most plural states-i.e./ states with a plurality of racial/ linguistic or religious identities - the feeling of a common national identity is all the time being tested by some measure of feeling of separateness.
, , in relation to INTERNATIONAL
INTEGRATION 142. KARAN SINGH. From nationalism to globalism. Times of India. 150, 11; 1988, January, 11; 6, 7;g.
The advent of supersonic travel and space technology enable human being now to circumulate the globe within a few hours, and over the next few decades it is likely that venturing into outer space will become reasonably common place. Nationalism itself which for many centuries have been the motive force behind political events throughout the world is now beginning to lose its authority. India it would be correct to say that in this global village, bristling as it is with 146
nuclear weapons of in calculable destructive power even a small proportion of which have the capacity to destroy not only the human race but possibly all life on earth. The question arises as to whether this universal elements in our nationalism is a weakness or in our own life times we have seen what havoc nationalism gone berserk can wreck upon humanity.
, , in relation to INTERNATIONAL
ROLE 143. ABDUL MOGHNI. Care of a split society. Rdiance. 23, 28; 1988, January, 24-30; 9, a.
Modern India has emerged as an Asian power and is acknowledged as a force in the affairs of the world. Rapid industrialisation, scientific development and technological progress have combined to make the country a gaint of the orient. It is, obviously, a case of a split society. The Indian nation is a divided house, in modern times, not only on grounds of religious linguistic, ethnic and regional differences, but also on those of economy, education and culture. The youth has been, particularly, aliented from a constructive democratic process, as a result of the lowest 147
level/ with the whole nationalist system. The unification of dissociated sensibilities in a society requires a spiritual motivation and moral manners. On the home as well as foreign fronts/ premium should be placed on movement to bring about human integration between all regions and section.
/ / INSTITUTIONAL and SOCIAL 144. CHOUDHARY (Kameshwar). Narrow loyalties and nationalism. Times of India. 151/ 18; 1988/ January/ 18; 6/ 7; g.
I would like to explicitly state my position with regard to the national crisis/ first that we are facing and overall institutional crisis/ secondly that the family and other social institutions mutually influence one other. Thirdly/ that we need an overall social transformation and democratic line for resolving the over all institutional crisis. In fact the process of migration/ urbanisation/ and industrialisation is defining marriage and kinship ties is unjustified. The major fruits of development the post-indepen dence period have been cornered mainly by the urban rural and triabl elites and the gaps between the 148
masses and the intelligentia has widened.
, LINGUISTIC 145. KHUBCHANDANI (Lachman M). Square pegs in round hole : issues of language and communication in nation building. New Quest. 80; 1990, March- April; 79-88.
We are virtually caught in the chakravyth of struggling to fit "square pegs in round holes". In the midst of conflicting elitist and progressive theories, it is essential to investigate the fundamental issues in the reconstruction of reality. This will have a significant bearing on a large range is one of the issues concerning the quality of human communication in the midst of a changing society. The transcending interests of mankind should not allow us to loose the sight of our cherished goals of bringing harmony through cultural plurality on the regional national and global scene when farming culture and communication policies for the future. 149
, EFFORTS, TRADE UNION, WORKERS 146. DANG (Satyapal). Working class for national integration. New Age. 39, 17; 1991, April, 28j 15; c.
India is a nation in the making. At the same time it is a multi-lingual, multi-national and multi-religious country. The question of the national integration of national unity is obviously of great importance. A section of the extreme left in our country holds the view that working class needs not bother about it. The working class therefore, must fight for national integration and national unity for the sake of its own interests. If the potential capacity of the working class to become a big force for national integration has to be realised in actual practice. The working class of other centres too has played a positive role. Earlier efforts made to set against each other Punjabi worker and hindu speaking workers defeated by the trade union. 150
, , , HINDI 147. VARMA (S P) . Literature and National Integ ration : A Gandhian Perspective. Indian Book Chronical. 15, 1-2/ 1990, January-February; 2-3.
The major challenge to national integration came from the barriers of language which separated one province of India from another. A plan for national literary organisation bring together writers of different languages under a national literary organisation inviting them to the summelan and requesting them to give expression to their views on the subjects. National integration being dear to Gandhi's heart, he immediately agreed with the idea. Those days there was a great deal of parochialism and complacency among the writers of Hindi. Hindi as well as of other literature of the country but also for bringing about greater national integration.
, , , HINDI and REGIONAL
LANGUAGE, SOUTH INDIA 148. SRIVASTAVA (P N) . Remove regional imbalances. Yo jana. 31, l-2j 1987, January, 26; 40-41. Although we have got our independence, it 151
is going to take a larger time further to achieve Indian nationalism, integration of various cultures is also a very difficult and delicate problem. Which the states of south India had started teaching hindi on their own, no sincere efforts was really made to teach south Indian languages in Northern India. Had this been implemented, Hindi would positively have been acceptable much more-lo the South.
, , , HINDI-URDU, role of
GANDHI JI 149. BROCK (Peter). Mahatma versus the Hindi Pandits : Notes on Gandhi's linguistic nationalism. Gandhi Marg. 13, 3: 1991, October-December; 342. The Mahatma, Madan Mohan Malaviya and Purushottam Das Tandon all these "Hindi Pandits" all agreed that the national language of the reborn India should be Hindi; the key role played by Gandhi - albeit at a distance in the promotion of rashtrabhasha Hindi in the south has been generally
recognised. Instead of increasing communal strife, Hindustani would act in Gandhi's view, as a bridge between Muslims and Hindus. The Nationalist leadership in colonial India encountered two 152
formidable hurdles to National Integration. Nehru and Gandhi represented two major models of secularism in modern Indian political thought. Nonetheless/ even secular parties enter into electoral aliances with communal parties with RSS chief or go view; a greater bowl to the Imam of the Jama Masjid. The question of script, while necessarily central to the question of language in the Hindi-Urdu context does not actually touch the illiterate majority of the speakers of the two languages.
, , NATIONAL EMBLEM CONTROVERSY 150. WHAT A fall Nation - Buildings. Editorial Radiance. 25, 24; 1990, February, 11; l,b.
Can any party or person of any stature and standing use the national Emblem for personal or party purposes. The Deendayal Research Institute which is an extension of the R.S.S. in different or the case is different with the R.S.S. front- ranker, Mr. Nana Deshmukh, who thinks that he is entitled to use the national Emblem for the promotion of his or of the said Institute's causes. Those who have no proper idea of the ambitions of 153
the R.S.S. its preoccupation with the concept of Hindutva extending right from Afghanistan down to Sri Lanka/ its determination to either assimilate or annihilate various religious minorities. Is basking in the reflected glory of the government so strong a sentiment or passion that one can stoop even to the level of cheating - and that too by a man of the level of Mr. Nana Deshmukh? What a fall nation builders!
, , POLITICAL PARTIES
151. NATIONAL INTEGRATION. Editorial Hindustan
Times. 67, 101; 1990, April, 13; 11; a.
These can only be limited expectation from the reconstituted national integration council. The problem cannot be solved by merely passing a resolution against communalism or secessionism or by stressing the need for national unity. Whatever the proposed action plan, nothing worthwhile can be achieved unless all the political parties stand unite in fighting the communal and secessionist forces. This is possible only if all the political parties commit themselves to adopt a secular approach the Prime Minister has stressed the need 154
for a secular system of education. The national integration council/ however/ will have to pay special attention to the problem in Kashmir/ Punjab and Assam. In this direction/ the National Integration council has a long way to go before it can achieve its goal.
/ / POLITICS, POLITICIANS 152. KHANNA (H R). The roots of our conflicts. Amity and Solidarity. 1, 5; 1987/ February; 7-9.
India is a multi-religious/ multi-lingual/ multi-ethic country/ for the people of the country like this/ the need for a spirit of tolerance and moderation/ of understanding and accommodating each can not be over emphasised if they want to avoid friction and estrangement and bring about unity in diversity. The major culprits responsible for bringing bad name to religion in India have been the politicians. This was particularly so in villages. Nation, it need to the stress/ can with stand external danger but not the internal danger. Another thing is to emphasise is that in order to ensure harmony and amity and to eliminate conflicts and lession between different section of population it is essential that the social order must be based upon justice. 155
, REGIONALISM 153. TUMMALA (Krishna K). Religion and politics in India. Asian Journal of Political Science. 1,
2; 1993, December; 57-76.
The use of religion by various political parties/ paradoxically for secular purposes. The Raitijanam Bhumi issue with particular reference to the Bhartiya Janata Party and the mileage it obtained through the politicization of the issue are discussed. Demonstrating that religion and occult are important parts of Indian life. The use of both partisan advantage is documented. The paper concludes on a cautionary note that the position of over 28 percent of minority would become lensious, and the society would be divided/ if the Hindu religious issue were further exploited.
/ , POVERTY and UNEMPLOYMENT 154, PROBLEM OF perspective. Editorial. Janata. 42/ 14; 1987/ August/ 15; 3.
Problem of unity/ integrity and stability have been approached from several angles/ conditions of poverty unemployment and scare opportunities help aggravate divisions and 156
tensions. The social disorganisation implicit in the break up of close and integrated communities or in the uprooting of individuals or sections from their social moorings is no less a factor in causing alienation or even otherwise increasing insecurity and aggressiveness. All these and more, are in evidence in multiple relationships/ in creating and tormenting tensions.
, , REGIONALISM
155. GURBHAGAT SINGH. National question in India. Statesman. 127, 8430; 1987, October, 18; IV; a.
The turmoil that has for some time been rocking various part of India like, Punjab, Nagaland, Mizoram, Manipur, etc. is related to self- consciousness of the communities living in this region. After India won freedom all communities believed that a new political and economic system could be developed. But this did not happen. After
the Nehru era, as the hold of the industrial class became stronger and they need a tight and larger national market for their products. The revolution that has occurred in culture theory afte Lenin and Stalin is that; not denying the importance of 157
economic relationship. Indias diversity needs this much more than any other country. The looseness of the system will mean not just more autonomy. Our rulers should realise that the era of the moriolithic unitarian system whether socialist or capitalist/ has already come to an end let a thousand flowers bloom.
l56. NANDY (Ashish). Indians before India. Statesman. 127, 8564; 1987, August, 15; IV; a. In our hoste to emulate the nation states of the west. We are loosing confidence in our own version of nationalism which has, above all, an universal content. The ideology of nationalism which we inherited from the freedom movement at the time of independence had some rare features, like prodigal children. Ultra-nationalism in India today has become one of the clearest markers of the absence of patriotism. All the problems of national integration in India being with this basic crisis of confidence. As we have come to depend more and more on the Indian nation state. We have lost our political capacity to find unity and diversity and sought in uniformity, homogenity and the projection of centralized power. 158
157. VENKATARAMAN (R). Sense of nationhood. University News. 27, 31; 1989, July, 31; 8-10.
While pre-independence India instilled a sense of nationhood in people spread far and wide through out the vast country. Post independence India appears to be drifting away from the ideal and yielding place to regionalism and parochialism, instead of taking pride in the fact that one is an Indian people glorify the facts that they are Bengalis, Gujaratis, Kashmiris or Tamilians. In schools and colleges, universities and technological campuses, we as a students think little of regions and languages and yet when we go out of these sacred precinets, we lose our wide and broad outlook and strink in mind inj!to parochialists. There is a need, therefore, for the young graduates to stand their hearts to resist with all their energy and strength any and every anti-national sentiments.
, , ,and COMMUNALISM
158. MATHUR (Girish). Are we still a proto-nation . Link. 34, 1; 1991, August, 18; 9-11. After Sriperumbudur tragedy, we still have 159 to ask ourselves "what is India". There is no escaping the conclusion that nation making process in our country are still at the stage of proto- nationali sill/ secessionism has become a hydra-headed monster in the strategic border states of Kashmir/ Punjab/ Assam and other North East regions. The B.J.P. policy of mixing politics with religion has further complicated the problem. One wonders whether nation-making processes in the country are still at the stage of proto-nationalism when the BJP talks of Hindutva/ it is only seeking the answer to today's miseries of life in terms of the miseries of the primitive humans and take us back to the days when the Brahmanical order was built on rampage and ruins of the earlier Budhist and Jain societies.
159. RANE (M A). Territorial and social disinteg ration of India. Radical Humanist. 55/ 1; 1991/ April; 47-50.
Since independence we have had an over increasing number of Hindu-Muslim riots, the inhumanities committed in each succeeding riot surpassing those in the previous riots. Restricting 160 the discussion first to the Issue of the threat of the geographical disintegration of India/ that is the possibility of further partition of India or secession of certain territories from the Indian Union. The Indian people must come to terms with one basic fact of Indian life that we are a plural society- The urgent need for preventing territorial disintegration of India is to solve the problem of Internal disintegration.
, / REGIONALISM in relationto
INTERNATIONAL ROLE 160. DATTA-RAY (Sunanda K). Not by fear alone: Problem at home and abroad. Statesman. 129, 8980; 1993, April, 2; 6.
V.P. Singh has acknowledged the constituting relevance of National Integration Council (NIC) whose symbolic value surely is more than any good it has even done. The subcontinent is still facing the problem of language, region, caste, slow social progress and economic backwardness, not only this but also defying its existence. JKLF, ULFA, Kashmiri's are making this voices when Indian Airforce violated Sri Lankan 161
air space to drop the food and medicine over Jafna/ it was seen as exercise of furness. If it believed that Pakistan is not helping the rebel group with automatically fall in line when Indian demonstrator where India demonstrate its might in relation to the subcontinents only comparable power. Mr. Gujral says that there are two choices consolidation of unity or further fragmentation. The choice is harsh because of the nature of Indian society. NIC would do well to move beyond narrow communalism to consider how these different interest can be fused into a coherent Indian label.
, , REGIONALISM, in relation to
NATIONALISM 161. BOSE (Arun). India and Indians: Disintegration and reintegration. Contributions to Indian Sociology. 25, 1; 1991, January, June; 135-50.
India's boundaries are almost instact, barring grey or soft segments in the north-west, north-east, east and south. Thus, the process of disintegration and reintegration of India and Indians are growing social realities are growing 162
social realities; making all others subordinates and dependent on them. It must be stressed that the database for studying the process of disinteg ration and reintegration must be enlarged to include less haphazardly than at present qualitatively different kinds of empirical data. The terms and condition of the reintegration of the whole or part of present day Indian. Punjab/ internally and externally with India. Database problems are to some extent artificially created to erase empirical evidence of the very existence of problems of disintegration and of conflicts over terms of reintegration and contemporary India.
162. KHANNAN (Lakshmi). Regionalism and
Nationalism: An unequal Equation. New Quest. 69;
1988, July-August; 203-08.
National and regional have since become arbitrary and politically loaded terms and we can see in them two broad cultures of unequal secular power entering into a dialogue. A culture with a developed; assertive language of dialogue often dominates the process of dialogue and uses the 163 dialogue to cannibalize the culture with the low key/ muted/ after language of dialogue. Regionalism and nationalism may be decent/ convenient concept in themself. Alternately it may be a better proposition to give him a 'nation' in which he has a place in the sun for his 'region'.
/ , REGIONALISM/ SEPARATISM
163. DATTA {Prabhat Kumar). Separation in Indian
Politics. Indian Journal of Political Science. 49/
4; 1988, October-December; 517-36.
One should trace the roots of separation of the unresolved problem of nationalities in India. The statesman of post-colonial India followed in the footsteps of their predecessors. The independence and more recently involvement in the democratic process has fired the imagination of the nationalities and rise their level of aspiration/ but the capitalist path of development stands in the way. Separatist movements in the form of separate state within the Indian Union are, in a sense/ manifestations of a sense of being deprived of the due share of the national cake. 164
164. NIGAM (R A). Disintegration threat : Bogey or reality. Radical Humanist. 55/ 1; 1991, April; 13-7.
Is India disintegrating? The question clearly implies the assumption that India has been closely integrated nation and is still holding out. All nation building and national efforts has been, however, and effort from above, initiated and manage by centre. The predominant concern of the Nehru regime were development, stability and security. Nehru's successors have had neither the breath of his vision nor his integrity, nor the depth of his understanding and sensitivity. Every time a prime minister, minister or even a political leader of any states open his mouth it is to conjur up the picture of disintegration.
, , , , ASSAM
165. BARUAH (Sanjib). "Ethnic" conflicts as state-society struggle : the poetics and politics of Assames micronationalism. Modern Asian Studies. 28, 3; 1994, July; 649-71.
In the Indian subcontinent, where the historical legacy of state formation is marked by 165
by an intermittant tension between to imperial state and regional kingdoms nationalism and the nation state may have proved to be rather unfortunate modern transplant. Assam is a case point, in many ways/ if Assamese micronationalism has been shaped by orthodox ideas on what it takes to achieve development and progress. The rise of the united liberation front of Assam/ committed to achieving a "sovereign Assam" through arm struggle, marks the advent of critical ideas about development, not unlike those of dependency theory.
166. BARUAH (Sanjib). State and separatist militancy in Assam : winning a battle and losing the war. Asian survey. 34, 10; 1994, October;
863-77.
The north-east Indian State of Assam was rocked by a militant separatist movement since the late 1980's. the militancy has now ended as a result of counter this urgency compaigns by the
Indian army and political impact of the insurgency in Assam had been more widespread then what the membership strength of the separatist organisation might suggests. The government counter insurgency 166
compaigns have led to serious human rights violations especially in rural areas. Deals with militant leaders, against whom there are serious charges of murder and extortions/ have led to further weakening of the legitimacy of governmental institutions. The apparent and of the militancy therefore in likely to bring political stability to the area.
, , , , KASHMIR 167. BAZAZ-MALIK (Gauri). Erosion of Indian nationalism and democracy in Kashmir. Radical Humanist. 55, 1; 1991, April; 39-46.
The down of the twentieth century brought a new hope of socio-political awakening to the people of Kashmir giving rise to aspirations for freedom from nearly four centuries of tyrannical foreign rule they had been under after Akbar who had, fraudulently, invited Yusuf-Shah Chak, the Kashmir King, to the mughal darbar, arrested and banishell him to Bihar and in 1685 A.D. occupied Kashmir himself. There is no other solution for resolving the Kashmir imbroglio and winning back the trust of the Kashmiri people and their real 167
leaders under detention or peripheralised at present/ but talk to them, bring them into the political mainstream with an offer of anatomy to the state and thus restore popular and democratic peoples rule in the state.
, , , , KASHMIR & PUNJAB
168. BANERJEE (Subrata). Kashmir and Punjab : Only way to over come mass estrangement. Mainstream. 28, 31; 1990, May, 26; 4-5, 34.
The demand seems to be for the freedom of the Kashmiris from the rest of the people of India of whom they have been an integral part since human civilization emerged in this continent. This estrangement has been therefore the last four decades and more in the North-East. What is, however, more disturbing is that terror and criminality in Punjab and Kashmir. It would, however, be wrong to seek a solution to the Kashmir or the Punjab. Problem in isolation from the increasing estrangement if the Indian people, particularly the youth from the ruling class, why we failed to end insurgency and armed sub-version with all the strength of our internal securities 168
and armed forces. Our strategy of handling insurgency and armed subversion has never been critically discussed publically not in the least in parliament. The threat of agression, whether from the north-west or the north-east, cannot be totally ruled out. At the same time today the major threat to security is through internal subversion with full support from across the border. There is absolutely no doubt that our borders must be secured. The only initiative possible in Kashmir by the people of India today and even in Punjab.
In the ultimate analysis, it is the people themselves and not political parties or the state by themselves, which can secure the unity and integrity of India.
, , , , KASHMIR role of
PAKISTAN
169. VARSHNEY (Ashutosh). India, Pakistan, and
Kashmir : antinomies of nationalism. Asian Survey.
31, 11; 1991, November; 997-1019.
Kashmir is a disputed territory between
India and Pakistan. Kashmir has twice in the part
led India and Pakistan to war, in 1947 and 1965 respectively. An armed insurgency in 1990s once 163
again brought the two traditional foes very close to war and most observers argued that a low- intensity war has been underway since December 1989 in Kashmir valley. The Kashmir problem is a result of three forces/ religious nationalism represented by Pakistan, secular nationalism eptomized by India/ and ethnic nationalism embodied in Kashmiriat. In order to better understand the problem/ two issue must be discussed. First/ why do India and Pakistan always fight over Kashmir/ secondly/ what explains the transformation of battle in Kashmir. The shape of the compromise cannot be predicted/ but its lack will only prolong the lack of sorrow.
/ / / / PUNJAB
170. LIMIT OF hypocrisy. Editorial. New age. 35/ 41; 1987, October/ 11; 2; a.
Tens of thousands of people from Punjab had come to the streets under the auspices of the communist party of India for the unity and integrity of the country and against Khalistan terrorist. A deputation of the marchess wants to meet Prime Minister Rajiv Gandhi to submit a memorandum/ But Rajiv Gandhi racing towards the 170
21st century could or would not find time to meet the deputation. But the same Rajiv Gandhi had ample time to visit the site of yagua organised by some Karnataka Congress M.Ps. Just because the yagua was being performed for the safety of Rajiv Gandhi. Rajiv Gandhi preaches about scientific culture and modern technology, but he is not all reticent about associating himself with backward customs/ religious rituals, superstitious practices.
171. VASFI (Ausaf Saeid). Please define the national interest. Radiance. 23, 45; 1988, May, 29; 1, a.
The manner in which "Operation Flush Out" has been conducted reinforces our belief that had tact been used in "Operation Blue Star" in June 1984, the death toll would not have been as clossal. Many a dispassionate observers feel that in handling the Punjab situations not only tact has been lacking on the part of the Government but there is also some evidence now to suggest some measures of dishonesty of purpose. The question that still hanker for answer are first. The arms 171
imported by Research and Analysis Wing (RAW) were meant for whom? What is the national interest? Is it any different from the Hindu interest?" The reply of this embarrasing question need to be despatched to the cell dealing with the minorities in the Union Home Ministry, The Churmai of the Minorities Commission, the state Chief Secretaries as well as the minority cell at the congress-I head quarters.
, REVIEW 172. AKHTARUL WASEY. National Solidarity : Problems and Prospects. Democratic World. 14, 21; 1987, May, 24; 8.
The problem of national solidarity has acquired such alarming proportions as it never had during the last 39 years. In aggravating this malad our national press has played a dangerous role. The Government accepts that murder is a congnisable offence, terrorism must be curbed with an iron hand, but the communal riots which we might call a manifestation of "mob terrorism" seems to be beyond its control. Some people consider that one language, one culture and a common law may bring 172
to life the concept of a composite Indian nationhood. An introductory course of religion may be made compulsory in every college and university and this may profitably be incorporated in the new education policy. This might create an atmosphere conducive to growth of amity and solidarity.
173. YADAV (R S). Problem of unity. Janata. 42, 14; 1987, August, 15; 15-7.
The real unity of people is based on their mental, emotional and behavioural unity within the broad confines of a progressive secular humanist democracy. Hence the present crisis of India is the product of increasing conflicts between the out dated elements of the still continuing Indian tradition. Eight major factors have conspired together to block the successful forward march of progressive humanist modernity and to clear the reverse road to a fascist dystopia, based on our reactionary traditions. The objective conditions are largely created by human individuals themselves. And for accomplishing it properly and 173
adequately one ought to begin with self improvement by revolutionarising one's own self first.
, / , C.P.I-M.
174. CPI-M'S ASSESSMENT. Editorial. Hindustan Times. 67, 97; 1990, April, 9; 11; a.
CPI-M Politburo has made a correct assessment that the threat to national unity has grown more serious than ever before; it should make the National Front Government reflect on the issues that are causing the strain. The CPI-M is not exaggerating a bit. Despite curfew and a sizable presence of law enforcing agencies, violence continue in Kashmir. Even as the Nation seems nowhere near resolving the Ram Janam Bhoomi - Babri Masjid dispute, the communal situation threaten to worrsen with the recurrence of riot in Gujarat and Bihar. These hardly are traces of the dynamism which one associated with the policies in Kashmir and Punjab soon after the national front took office. The Prime Minister must distinguish between
Meham and Janata Dal and his strategy for these two problems might have been, clearly these have not worked. He should not only act but he seem to be acting. 174
, SOCIAL UNITY, SOCIO-ECONOMIC INEQUALITY 175, RAO (Ch. Ramo ji ) . Let us tackle the real issue first. Yo jana. 31/ 1-2; 1987/ January/ 26; 58-60.
Indians have always demonstrated a sense of social unity/ transcending "the narrow difference of caste or creed/ language/ or region when ever the occasion has demanded. Traces the history of the oneness of our people right from 1857 to the tragic Bhopal gas leak. Enumerates the cause of the rise of divisive elements, he thinks that illiteracy social and economic inequalities and faulty centre-state relation are also responsible for weaking the fabric of national unity. Unhappy with the performance of educational institution/ he desires that education in order to be meaningful/ has to be made an instrument of social change.
/ PROSPECTS
176. MEHRA (Manmohan). National Integration : The need of hour. Link. 32/ 38; 1990/ April, 29; 14-5. In our country there is an amazing 175
diversity of language/ religion custom, creed/ culture and ideology/ and within these diverse unitS/ there are matter vision/ communalism in the bigest challenge to national integration/ stern step should be taken to curb fissiparous forces if unity and integrity of the country is to be maintained national integration is crucial to a strong and united India. Which is an essential prerequisite for social and economic development. It denotes harmony emotional attachment/ tolerance a sense of belonging and commitment among the religion caste/ linguistic and regional groups.
/ REVIEW 177. GOPAL SINGH. One nation one people. Amity and Solidarity. 1/ 5; 1987/ February; 14-6.
In the present times/ only in a brief period of 35 years/ India/ with its staggering population/ has achieved both a political and economic miracle. Our political democracy what ever its shortcomings is the every of the whole of Asia/ Africa and Latin America. And potentially/ according to a World Bank report/ we are hundred times richer than the United States. They vote by 17G
and large for secular parties. And in times of a national crisis like war/ they have stood solidly by the Indian nation - to a man. thus/ we need not more of secular education but more of morality not only in the Government but also in the opposition, religion/ universities/ business/ family life.
178. JOGELEKAR (K G). India - A profile of progress. Democratic World. 18/ 31; 1989/ July, 30; 11-12.
When at the stroke of mid-night on August 15/ 1947 India awake to freedom it was in the word of Jawahar Lai Nehru/ The First Prime Minister of India/ "The beginning of struggle against poverty, ignorance/ disease and inequality." And after 40 years when we look back we find out far India has redeemed Nehru's pledge. Those who doubt the truth of the above statesment have only to took at the countries which become independent almost at the same time as India. Expansion of irrigation facilities was undertaken on a large scale. The electric and steam locomotive made in India hauling railway trains/ truck/ buses/ cars/ scooters/ etc. 177
The growth rate of Indian economy stagnant at less than 40 percent accelerated to 35 percent/ the country is now in a position to took forward with confidence to the achievement of the goal "Health for all" by the year 2000.
179. KULDEP NAYAR. Integration - Some thoughts. Amity and Solidarity. 1, 1; 1989, June, 9; 9-10. Some Britisher genuinely believe that it was only the British who could keep India together. The real reason of unrest in the country today is because of a feeling of alienation from the rulers who are seem to have been unjust, not appreciating the peoples problem or fear. Politicians and political parties are trying to weaken these bonds for their own ends. Communal organisations have been whetted to destablize elected governments. The nation must built the administrative and political structure of the country on the basic concept of autonomous existence for the various units. Allowing them a life and purpose of their own. 178
180. PANDE (B N) . "Indian diversity" is on the surface. Link. 30, 2; 1987, August, 15; 10-14.
The constitution of India set up a republic and secular state, India possess the basic condition for national unity namely, geographical individuality, historical continuity and a unique cultural personality. Attitude of mind of our people should be oriented towards right objectives and aims. Our country suffer from numerous internal ill. We should unite and face the problems with courage and confidence to internal and external. Education could play a vital role in cementing the spirit of integration.
181. PARANJAPE (H K). State of the union, unity, integrity, stability. Janata. 42, 14; 1987, August,
15; 5-9.
Regarding the integration of the various streams of the Indian people. The situation is not much better. We have had more Hindu-Muslim riots in 1986-87 than probably at any time since 1946- 47. And as regards stability, not even the most 179 optimistic among us can today speak about the country in terms of the maintenance of law and order. In such a situation might is known to prove to be right and bullies of different kinds rule the coast. While this is the state of politics in the country. The economy continues to develop in a very uneven way; sectorally as well as regionally.
, role of EDUCATION 182. TREHAN (Virendar Mohan). Influence of present education system on national integration. Amity and Solidarity. 2/ 11; 1988/ November; 16-7.
The educational stage nation can be removed only by treating of the mind for life building, man making and character making. An educated person should be able to scout for facts and information to organise them into knowledge by finding their inter-relations and significance. Use knowledge to enhance life, individual and collective. Total education is the science of unfolding the inherent capacities and powers of the child, through intelligent interaction with its natural and social environment. Thus proper education seems to be the answer to foster communal harmony in the country. ISO
183. ZAIL SINGH (Giyani). Unite to overcome anti- national elements. Amity and Solidarity. 1, 5: 1987, February; 4-5.
Our secular, democratic structure is boldly facing the forces of communalism and separation. In Punjab the forces of democracy, unity, progress and secularism continue to be engaged in the struggle to isolate and wipe out the anti-national elements. In the religion founded by Gurunanak, a small section has turned religious functionaries and Holy shrine into instrument of terror and subvergion. Today this is the central issue of Punjab our precious heritage of unity is diversity can be preserved only by fighting all divisive forces. The new education is an effective instrument in our fight against poverty. Programme such as Operation Blackboard, non-formal education, adult education, vocational education, will bring about qualitative changes in education.
, , HIGHER, JAMIA MILLIA ISLAMIA
184. ALI ASHRAF. Role of voluntary organisation in national integration. Amity and Solidarity. 2,1; January, 1988; 8-9. Jamia Millia Islamia continues to play a 181
constructive role in the educcational development of our country. Jamia is more than an educational institution. It is indeed a symbol of communal harmony and national integration. About 30 years ago an American author wrote a book in which he claimed that India could not maintain both national unity and democratic polity at the same time. There are/ of course/ many challenges of regional and ethnic conflicts. But India is now free and committed to both national integration and political democracy. National building is not the exclusive task of govt. It is indeed the responsibility of the entire people. Jamia organised the camp and hope this camp inspires other institutions also to do some thing for the cause of amity and national solidarity.
/ , STUDENT
185. TREHAN (Virendar Mohan). Role of students inn national integration. Amity and Solidarity.
1, 6: 1987, March; 14-5. Students are a very important segment of society and so is their role in nation building. Apply described/ students of today are the builder of tomorrow's India. Their education in various 182
specialised field is an assets to the nation which if exploited gainfully, can be an effective instrument of prosperity for the nation. The number of universities has also now gone up to 1500. With reorientation of education. India now ranks third in the world in technical main power reservoir. Students unrest both in developing and developed countries is regarded by many as their desire to take part actively in the nation building activity. If the energies and initiatives of the students are directed to to constructive channels with little guidance and pursuation the student community can prove to be one of the highest assets to the cause of peace, amity, brotherhood and national integration.
, , , and YOUTH 186. SHARMA (M L). Students and the problem of national integration. Gandhi Marg. 9, 5; 1987, August: 300-5.
The national integration is caused by a sense of "exclusiveness" and "separateness" felt by sections of people. Today India is faced with a multiplicity of problems in an unprecedented manner and her unity is sought to be underminded 183
by various factors - ethics, linguistic, cultural, religious, communal, tribal, regional, confronta tional, party politics, etc. While it is primarily the responsibility of the government to tackle the problem of national integration and check fissiparous tendencies, he stresses that each citizen especially the youth, has a crucial and responsible role to play in creating the right sought of atmosphere in society. Education should be endeavour to lay firm foundations of national consciousness in the mind of Indian Youth. And in stil in their minds strong commitments against all precious and divisive influences.
, role of LEFT PARTIES 187. MATHUR (Girish). Left and passion of patriotism. Link. 30, 11; 1987, October, 18; 7-8,
The lead for an anti-communalist compaign should have came from the congress. But it is pre 1947 Schizophrenia has led to post independence compromises. The congress has certainly to be criticized for its compromise and its vacilations in its struggle against obscurantism and against communal and castiest forces. The climate for the 184
changes in the social structure have to be built by the left. It is the "solemn and supreme task" of the left. It is for the left to unite "all patriotic forces" and generate the "passion of patriotism".
, role of MASS MEDIA
188. BASHIRUDDIN (S). Mass Media should help faster unity. Yojana. 31, 1-2; 1987/ January, 26; 55-7.
At our national level, the concept of unity forms the spiritual congruence, unity is an historical legacy and not a political expediency, for India has always presented a picture of unity in diversity of India is stake all should rise with one voice and condemn communalism and other fissiparous tendencies that eat into stall of the nation. He suggests that mass media should play a positive role in fostering the concept of a united India. Nehru emphasized the unity of mind and heart for national integration.
189. DARSHAK. Hindi Cinema's historical role in promoting national integration. Democratic world. 16, 23; 1987, June, 7; 16-17. Indian cinema, especially the Hindi cinema, 185 has been one of the major factors in the promotion of spirit of national integration in the country. The Hindi cinema/ including Urdu or Hindustani, spread the message of communal-Hindu-Muslim-Unity/ patriotism, secular outlook, oneness against the foreign rulers, the need to be an independent and free nation and cultural affinity. Many social and political films took up problems that affected the people all over India. Many Muslims and Parsi Artists took up Hindu screen names, to make themselves acceptable to the common man through out the India. In the present vicious atmosphere of communal politics and regional conflicts, national integration has achieved primary importance. But it is the theatrical film that had played the most important role in bringing people together by making them aware of their common problems and traditions.
, , TELEVISION, SONGS
190. JAIN (Madhu). Doordarshan : Patriotic
Plugs. India Today. 16, 18; 1989, September, 30; 155.
Patriotism is now the zing thing. The pride in the country feeling being whipped up on 1&6
Doordarshan by a deluge of patriotic ads is being more than matched by Television serials extolling the virtues of India's past and present. Syed Imam of contract/ creating the Mera Bharat Mahan series was an efforts to do something about the penumbra of blackness in the country. Patriotism is also going pop/ soon viewers will be able to boogie to songs extolling kin and country. Doordarshan plans to telecaste 40 minutes programme on Indian pop music. The theme songs will be national integration/ communal harmony and being and buying Indian.
, role of MINORITIES
191. RAHIM UDDIN KEMAL. Creative integration the answer. Times, of India. 154, 260; 1987,
December, 11; 6; g.
The Muslims are an integral part of the Indian plural society. Even without the muslim, India remain in plural society. The Hindus and Muslims were created as the main actors. After independence, it become evident that partition hardly should the so-called Hindu-Muslim problem. Thus both communities name become prisoners of 187
their own prejudices of the British era and the
Indian society is torn by communal riots. First priority for the Indian Muslim is to recognise themselves. Preserve their identity and culture.
Further our efforts in the field of science and technology have largely remained initiative. Muslim pursuit of science and technology stopped when human value and ethical foundation were being and destroyed by western science and technology. Muslim can make in the venture building a great country.
, role of PANCHAYATS
192. NURUL HUDA. Role of Panchayats. Democratic
World. 18, 32; 1989, August, 6; 11-2.
The law starts with constitution and constitution is a product of the people. In fact any so called democracy without a profound social emphasis at the grass root level is hardly a democracy. Mahatma Gandhi's Philosophy of decentralisation of economic and political powers and the experiments towards that end were the first attempts in this direction. The village Panchayats shall thus, reitreated be the first and primary stage of our social, political and economic set 1S8
up. Article 40 states that "the state shall take steps to organise village panchayats and endow them with such powers and authority as may be necessary to enable them to function as units of self government.
, role of RELIGION 193. BHATRIA (H S). Let us follow true traditions of religion. Amity and Solidarity. 1/ 5; 1989, February; 27-8.
The turmoil in which our society exists today is due to narrow conflicts and sharp disagreements on social, economic and political fronts which are causing serious concerned to all serious minded person of varying faith and wedded to different political ideologies. Religion in the part formed at ethical part of our political life and guided our behaviours towards our opponents and even enemies. We can take pride that Lord Budha, Lord Krishna, Lord Rama, Jesus Christ,
Prophet Mohammad. Though they belonged to the whole universe, put their first steps in eastern land. The glorious periods of Mauryan empire in 250 B.C. and later Gupta period through in great religion 189 reformation and social progress which in turned laid down the firm foundation of a sound political system/ secular in outlook/ liberal in action/ where freedom of individual became the key of wo r1d .
194. DIWARKAR (R R). National integration and religious harmony. Gandhi Marg. 8/ 9; 1987/ December; 300-5. Highlights the need for a genuine national integration in the hours of the present national crisis and suggest that our efforts for national integration should flow from our own rich traditions. Thousands of simultaneous meetings will have to be held. Pledge will have to be taken by masses belonging to all religions and castes that they hold national integration as important as preservation of our national freedom and that this cause deserves the highest priority.
/ role of SCIENTIST
195. SOM (Pijush Kanti). Scientists and communal harmony in India. Peace and Solidarity. 1990/ January; 3-4. The problem of communal discord in India 190 is hydra headed. The political integration of India occurred under a strong bureaucracy during the British rule, without the integration of various social and religious groups. The scientific scepticism which is the mother of creative intelligence has change modes of production and dispelled religious obscurantism. But the scientific outlook is a characteristics of the mind. Scientist and technologist must organise participatory action programmes so that individuals in various groups are involved in the socio economic development from the grass root upwards. The University system may create the appropriate social interface for this purpose. We are yet to become a society of production based on the scientific revolution.
, role of SPORTS, CRICKET
196. SARDESAI (Rajdeep). Sports as nationalism. Times of India. 154, 265; 1991, November, 4; 8; c. African cricket board arrived to invite India to become the first nation to play in South Africa. The compaign to have the tour by Pakistan called off and the invitation from South Africa were obvious politial gesture. Both would seem 19i to prove the adage that sports and politics are inseparable. The govt, of the day is manipulating public opinion through sports to make certain adhoc political choice. Some selective pollticisation is possible because competitive sports today. At the heart of the role of sport in modern society is the quest of a nation's and its people's search for an identity. The narrow nationalism has indirectly targeted the minority community in this country. Emotional nationalism which was whipped up through sports could have opposite effect in accelerating of recanceliation; secularism and unification elsewhere in the world. The sooner our politicians realise this use of sports/ the better.
, role of YOUTH 197. GOVARDHAN (Bhagey). Integrating the nation through the youth. Democratic World. 20/ 7; 1991/ February/ 17; 9-10.
The integration of the country depends to a great extent upon how this vast human resource is organised/ trained and guided. Any kind of separatist tendencies on ground of religion/ region a ethenicity would spell down to the nation. Social mobility always contributes to social integration 192 when diverse gramps meet and exchange views. They cast off their rigidity and become flexible. The need of the day is to educate and train our youth in combating all forms of parochial tendencies. Separatist feelings and thoughtless communal passion. An intensive countryside programme is required to sensitise the youth to our shared history/ common tradition and rich cultural heritage.
, role of YOUTH FESTIVALS. 198. READY (Venkata K). Youth festivals and national integration. University News. 32,8; 1994, February, 21;7-8.
India as a country is, therefore, compelled to emphasize national integration because the countries very survival depends on and is conditioned by the unity among the large number of constituent states and among the variety of factors and forces that keep the country divided. Inter university youth festivals are playing a pivotal role in furthering the noble cause of national integration . Association of Indian Universities (AIU). Till now has organised 23 inter- university Zonal and National festivals in various 183 parts of this vast land. The youth festival consists of five major cultural events/ music, dance/ theatre, literary activities and fine arts. AIU cultural committee consisting of senior Vice- Chancellors/ cultural experts and senior officials from the ministry concerned. The organisation of the Inter-University youth festival which have becomes synonymous with j^national integration has really being the most fascinating and challenging venture of the AIU.
/ role of YOUTH/ SEMINAR 199. KOHLI (A S). Role of youth in national solidarity. Amity and Solidarity. 1/5; 1988/ February; 17-20.
The National Service Scheme of Jamia Millia Islamia University organised a pannel discussion on "Role of youth in bringing amity and national solidarity" recently/ Virendra Mohan Trehan/ President/ Foundation for Amity and National Solidarity/ noted journalist Mr. Kuldeep Nayar,
Dewan Berandra Nath/ noted author and Chief editor/ Press Asia International/ A.S. Kohli/ the programme coordinator of NSS/ addressing the young students/ explained how the task of national building should 194 haunt us all the time. Kuldeep Nayar, in his speach he states that our focus should be to get our basic issues seltted. A.S. Kohli / in his remarks expressed the need for organising national camps to chalk out concrete role of youth in national solidarity.
, SECULARISM
200. SHAH(AB). National Integration and secularism. Democratic World. 19, 44; 1990, November, 4; 10. The concept of national integration has not received the kind of analysis it needs for a society like ours. For integration presupposes a certain common ground on which individual citizens and gramps based on cast, language or religion can stand together even in normal times and experience a sense of belonging in this unique way can permeate the Psyche of the people only if an overwheeliming ma ority feel that they have a common history and common aspiration and realise that the later should only persuate in a manner that would not undermine the basic unity of nation. 1S5
Part irh]r(0(e ][mud (OX (OS 1S6 AUTHOR INDEX
Author's Name Entry No,
A
ABDUL MOGHNI 143
ABDULLAH (S M) 65
ADISESHIAN (Malcom S) 89, 135
ADVANI (L K) 54
AGARWAL (Purushottam) 126
AKHTARUL WASEY 172
ALI ASHRAF 184
ALTER (Josheph) 134
B
BALDEV SINGH 21
BANERJEE (Subrata) 168
BARUAH (Sanjib) 165-6
BASHIRUDDIN (S) 188
BASU (Chitta) 136
BAZAZ-MALIK (Gauri) 167
BEHERA (Subhkanta) 92
BHAGWATI (P N) 116
BHAMBRI (C P) 45
BHASIN (Prem) 66
BHATACHARIYA (Harihar) 101
BHATIA (H S) 193
BHISHT (B S) 34
BOSE (Arun) 161 1H7
BRAR (Jasmail Singh) 97
BROCK (Peter) 149
BURNEY (SMH) 137
C
CELLY (Ashok) 121
CHAKRAVERTY (Nikhil) 71
CHANDRA SHEKHAR 46
CHATTOPADHYAY (Gautam) 70
CHATURVEDI (Badrinath) 84
CHATURVEDI (J P) 10
CHAUDHRI (Kameshwar) 144
D
DANG (Satpal) 146
DANG (Vimla) 27
DARSHAK 189
DAS (Arvind) 19, 47
DAS (Suranjan) 13
DASGUPTA (R K) 98
DASH (S C) 86
DATTA (Parbhat Kumar) 162
DATTA - RAY (Sunanda K) 73, 160
DHADDA (Siddharaj) 75
DHANUNJAY (D) 43
DHAWAN (V K) 33
DIKSHIT (Sandeep) 39
DIWARKAR (R R) 194 138
DN 74 DORIARAJ (S) 52 E ENGINEER (Asghar Ali) 4,9,31,68 F FOX (Richard G) 64' G GANDHI (Rajiv) 48 GHANCHI (DA) 41 GOGOI (Promode) 96 GOPAL SINGH 25,177 GORAY (N G) 41 GORE (M S) 141 GOVERDHAN (Bagey) 197 GREGORIOS (Paulos) 122 GUPTA (Anirudha) 60 GURBHAGAT SINGH 155 H HALDAR (M K) 63 HASHIM ALI (Syed) 103 HORSTMANN (Monika) 130 I INDER JIT 36
J JAIN (Girilal) 94 1S9
JAIN (Madhu) 190 JEENA (Kushal) 42 JHINGRA (Saral) 69 JOGELEKAR (K G) 178 JOHN (MS) 61 JOSHI (PC) 8 K KARAN SINGH 142 KARKARIA (Bachi J) 90 KASIRAJAN (S) 38 KELKKAR (B K) 56 KHADIM HUSSAIN 24 KHANNA (H R) 152 KHANNA (J S) 23 KHANNA (Lakshmi) 162 KHIZER (Mirza M) 5 KHUBCHANDANI (Lachman) 145 KHUSRO (AM) 49 KOHLI (A S) 199 KOTHARI (Rajni) 117 KRISHN KANT 14, 118
KULDEEP NAYYAR 179
L LIMYAE (Madhu) 58 M
MAHAJAN (J T) 7 2Cfl
MALHOTRA (Avtar Singh) 44
MALIK (Yougendar K) 131
MASALDAN (P N) 76
MATHUR (Girish) 72, 50, 158, 187
MATHUR (Rajendra) 26
MEHRA (Manmohan) 176
MISHRA (Laxmidhar) 109
MITRA (Ashok) 35
MULK RAJ ANAND 87
MUSHIRUL HASSAN 51
N
NAG (Sajal) 138, 140
NANDY (Ashis) 156
NARENDAR PANI 22
NARINDAR KAUR 114
NIGAM (R L) 164
NOORANI (AG) 80
NURUL HUDA 192
O
OOMEN (T K) 81
P
PANDEY (B N) 180
PANDEY (Gyanendra) 82
PANIKKAR (K M) 11, 16
PARANJAPE (H K) 181
PARMAR (V S) 108
PARTHASARATHI (G) 112 201
PATEL (Raoji Bhai) 62 PATIL (Sharad) 85 PERRY (John Oliver) 17 PRABHAKARAN (G) 29 PRADEEP KUMAR 139 PRAMANIC (Swapan Kumar) 79 R RADHAKRISHNA 53 RAHIMUDDIN KEMAL 191 RAIS AHMAD 113 RAJA (D) 40 RAJAN (Subhendu Raj) 123 RAJEEV (P V) 67 RANE (M A) 159 RANGA (N G) 127 RANGA NATHNA (Swami) 105 RAO (Ch Ramoji) 175 RAO (K Vikram Simha) 115 RAO (Rajeshwara C) 124, 132 RASHIDUDDIN KHAN 20, 88
REDDY (Venkata K) 198
ROSEL (Jakob) 55 ROY (M N) 83
ROY (Ramashry) 3 S SANYA (B S) 57
SARDESAI (Rajdeep) 196 202
SEARLE - CHATTERJEE (Mary) 128 SHAH (A B) 200 SHARMA (ML) 186 SHARMA (R P) 59 SHEIKH ALI (B) 1 SOM (Pijush Kanti) 195 RIVASTAVA (P N) 148
SUDHIR CHANDRA 95
THAPER (Romila) 15 THATTE (Yadunath) 30 TREHAN (Verendra Mohan) 12,18,32,182,185,10 TUMMALA (Krishna K) 153
U UTTAM (A J) V VANAIK (Achin) 100, 133
VARSHNEY (Ashutosh) 169 VASFI (Ausaf Saied) 102, 125, 171 VATSYAYAN (Kapila) 2, 107 VENKATRAMAIAH (E S) 108 VENKATRAMAN (R) 91, 157 VERMA (S P) 147 VYAS (Ashok) 78 203
w
WARIAVWALLA (Bharat) 120
YADAV (R S) 173
ZAIL SINGH (Giani) 183 20 / TITLE INDEX
Name of the Tile Entry No.
Adult Education and National Integration 109 Alienation and fundamental identity 130 Ambedkar's contribution to national unity 10 Appeal to the people 124 Are we really concerned with unity 75 Are we still a protonation 158 B Bee in turban 37 Bring back the spirit of freedom 71 Building a united India 112 C Call for unity 77 Care of a spit society 143 Communal politics and cultural regeneration 126 Communalism, nationalism and tribal question in Tripura 101 Communication in India 8 Concept of nationalism and the question of national integration in India 76 Concept of secularism in the Indian context 69 Confusion as consensus 19 Council for integration 45 205
CPI-M's Assessment 124
CPI's Delhi march for communal unity 4 Creative integration the answer 191 Crises of the Indian state 117 Cultural plurality and national integra tion 12
Curriculum for unity 114 D Danger of fascism 83 Danger to democratic institutions 11 Disintegration threat 164 Diversity in Indian unity 13 Doordarshan 190
Economic backwardness 136 Economic disparities bread divisive 137 Education for nation-building 115
EMS on nationalism and socialism 85 Erosion of Indian nationalism and democracy in Kashmir 167 Essence of Indianness 91 Establishing and new basis of nationhood 62
Ethnic conflicts 60 Ethnic conflicts as state society struggle 165 Ethnicity and nationhood in India Today 141 206
F Fight ignorance to frage unity 28 For change, for unity, for real democracy 40 Foundation of our unity 122 Fourth dimension of Indian national movement 140 From nationalism to globalism 142 G Gandhi and national integration 61 Gandhian nationalism and hindu nationaslism 64 H Healthy forces for communal harmony 2 Hindi cinema's historical role in promoting national integration. 189 Hindu legacy should be the basic of national integration 56 How will this quiest end 41 Human chain for solidarity 29 I Ideology/ organisation and political practice of the RSS and BJP 55
Imperatives for national integration 53 In defence of secular nationalism 59 India a profile of progress 178 India and Indianness 161
India in integration world 22 2C7
India invented 47 India/ Hindustan and Bharat Versha 57 India is one and it is ours too 119 India, Pakistan and Kashmir 169 Indian diversity is an on the surface 180 Indian identity so frayed 26 Indian nationalism 84 Indian youth and national development 108 Indianness 17 Indians before India 156 Influence of present education system 182 Integrated the nation through the youth 197 Integration needs hard decision 36 Integration some thoughts 179 Inter faith dialogue for communal harmony 9 Iqbal and Nationalism 65 Is there a nationality question in India 100 It's plurality of cultures that blinds us 11
Jharkhand movement in perspective 24
Kannyakumari to Delhi 38 Kashmir and Punjab 168 Knit India march 30 2GS
L Left and passion of patriotism 187 Lesson on national integration 80 Letus cherish Indian nationalism 32 Let us follow true tradition of religion 193 Let us tackle the real issue first 175
Leviathan Indian state 120 Limits of hypocracy 170 Literature and national integration 147 M
Mahatma versus the Hindu Pandit 149 Mass Media should helps faster unity 188 Minorities and national integration in India 97 Multiplication of nation 138 N Narrow loyalties India's problem 10 Narrow loyalties and nationalism 144 Nation building 48 Nation building process in south Asia and the phenomenon of communalism 88
Nation celebrates 78
National goals and higher education 111 National integration 1,35/105/151 National integration 176 2G3
National integration and economic considera tion 23
National integration and goals of education 107
National integration and NCC 33
National integration and religious harmony 194
National integration and secularism 200
National integration/ science & technology 21
National integration through education 106
National integration through the ages 49
National integration why and how 102
National question in India 155
National solidarity 172
Nationalism an issational cut 63
Nationalism and nihilism 93
Nationalism can not be based on past 121
Nationalism in India 95
Nationalism is based on cultural plurality 16
Nationalism is the key 58
Nationalism/ national unity and national integration/Narendra Dev's approach 66
Nationality/ nationalism and nation state 92
Nationality question 99
Nature and significance of Indian nationali sm 86
Nehru on Hindu-Sikh relation 67 210
Nehru, secularism and nation building 68 Not by fear alone 160 O October revolution and nationalities question 87 One nation, one people 177 One people, one nation 116 P Participative democracy 87 Pessage to Indianness 90 Patriotism as a dirty word 94 People must work for national integration 34 Please defined the national interest 171 Preserve national unity and secular set up of country 124 Problem of nation building in India 79 Problem of perspective 154 Problem of unity 173 Propagate national integration in the countryside 7 Punjab martyr's family join unity march 42
Q Question for identity 73
Question of nationalism and communalism 82
R
Reduce inequalities for harmony 135
Re-enacting dandi, recasting an image 50 211
Regionalism and nationalism 162 Religion and politics in India 153 Religion, culture and nation 15 Religious nationalism and democratic polity 81 Re-living great moments in history 52 Remove regional imbalances 148 Restoring harmonyy 3 Role of panchayats 192 Role of students in national integration 185 Role of voluntary organisation in national integration 184 Role of youth in national solidarity 199 Roots of our conflicts 152 Rousing welcome to Jatha from Punjab 43 S Save India change India campaign end 39 Scientist and communal harmony 195 Search for the new equilibrium in Indian Society 14 Secularism versus fundamentalism 127 Sense of nationhood 157
Separation in Indian politics 163
Sikh cry for Indian unity 98 Situation threat of Hindu nationalism 133 So, civilized living in datable today 125 212
Somatic nationalism 134 Sports as nationalism 196 square peg in round hole 145 State and separatist militancy in Assam 166 State of the unioin, unity, integrity, stability 181 Strange as India is 20 Strike at the roots of the problem 11 Struggle against schizophrenia 72 Student and problem of national integration 186 Sub-nationalism in Indian politics 139 Sufism and communal harmony 4 Sufism and communal harmony in Sindhi poetry 6 Sufism and social integration 5 Swami Dayanand's contribution to Indian nationalism 59 Symbol of Hindu-Muslim Unity 51 T Tagore's thoughts on Indian unity 70 Task before the nation 46 Ten point formula to strethen India 25
Territorial and social disintegration of India 159
Third eye of perception 2 213
Towards national integration 103
U
Unashamed advocacy of Hindu Raj by RSS 132
Unite to overcome anti-national elements 183
Untouchable and Hindu nationalism 12
V
Varieties of national oppression 74
W
What a fall nation-building 150
What Indianness means 89
Working class for national integration 146
Working for integration at the grass roots 18
Y
Yatra for harmony 31
Youth festivals and national integration 198 214 4-J
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