Khan Abdul Ghaffar Khan - Early Years, Partition, Arrest and Exile
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Complete List of Books in Library Acc No Author Title of Book Subject Publisher Year R.No
Complete List of Books in Library Acc No Author Title of book Subject Publisher Year R.No. 1 Satkari Mookerjee The Jaina Philosophy of PHIL Bharat Jaina Parisat 8/A1 Non-Absolutism 3 Swami Nikilananda Ramakrishna PER/BIO Rider & Co. 17/B2 4 Selwyn Gurney Champion Readings From World ECO `Watts & Co., London 14/B2 & Dorothy Short Religion 6 Bhupendra Datta Swami Vivekananda PER/BIO Nababharat Pub., 17/A3 Calcutta 7 H.D. Lewis The Principal Upanisads PHIL George Allen & Unwin 8/A1 14 Jawaherlal Nehru Buddhist Texts PHIL Bruno Cassirer 8/A1 15 Bhagwat Saran Women In Rgveda PHIL Nada Kishore & Bros., 8/A1 Benares. 15 Bhagwat Saran Upadhya Women in Rgveda LIT 9/B1 16 A.P. Karmarkar The Religions of India PHIL Mira Publishing Lonavla 8/A1 House 17 Shri Krishna Menon Atma-Darshan PHIL Sri Vidya Samiti 8/A1 Atmananda 20 Henri de Lubac S.J. Aspects of Budhism PHIL sheed & ward 8/A1 21 J.M. Sanyal The Shrimad Bhagabatam PHIL Dhirendra Nath Bose 8/A2 22 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam VolI 23 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vo.l III 24 J.M. Sanyal The Shrimad Bhagabatam PHIL Oriental Pub. 8/A2 25 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vol.V 26 Mahadev Desai The Gospel of Selfless G/REL Navijvan Press 14/B2 Action 28 Shankar Shankar's Children Art FIC/NOV Yamuna Shankar 2/A2 Number Volume 28 29 Nil The Adyar Library Bulletin LIT The Adyar Library and 9/B2 Research Centre 30 Fraser & Edwards Life And Teaching of PER/BIO Christian Literature 17/A3 Tukaram Society for India 40 Monier Williams Hinduism PHIL Susil Gupta (India) Ltd. -
Pashtunistan: Pakistan's Shifting Strategy
AFGHANISTAN PAKISTAN PASHTUN ETHNIC GROUP PASHTUNISTAN: P AKISTAN ’ S S HIFTING S TRATEGY ? Knowledge Through Understanding Cultures TRIBAL ANALYSIS CENTER May 2012 Pashtunistan: Pakistan’s Shifting Strategy? P ASHTUNISTAN : P AKISTAN ’ S S HIFTING S TRATEGY ? Knowledge Through Understanding Cultures TRIBAL ANALYSIS CENTER About Tribal Analysis Center Tribal Analysis Center, 6610-M Mooretown Road, Box 159. Williamsburg, VA, 23188 Pashtunistan: Pakistan’s Shifting Strategy? Pashtunistan: Pakistan’s Shifting Strategy? The Pashtun tribes have yearned for a “tribal homeland” in a manner much like the Kurds in Iraq, Turkey, and Iran. And as in those coun- tries, the creation of a new national entity would have a destabilizing impact on the countries from which territory would be drawn. In the case of Pashtunistan, the previous Afghan governments have used this desire for a national homeland as a political instrument against Pakistan. Here again, a border drawn by colonial authorities – the Durand Line – divided the world’s largest tribe, the Pashtuns, into two the complexity of separate nation-states, Afghanistan and Pakistan, where they compete with other ethnic groups for primacy. Afghanistan’s governments have not recog- nized the incorporation of many Pashtun areas into Pakistan, particularly Waziristan, and only Pakistan originally stood to lose territory through the creation of the new entity, Pashtunistan. This is the foundation of Pakistan’s policies toward Afghanistan and the reason Pakistan’s politicians and PASHTUNISTAN military developed a strategy intended to split the Pashtuns into opposing groups and have maintained this approach to the Pashtunistan problem for decades. Pakistan’s Pashtuns may be attempting to maneuver the whole country in an entirely new direction and in the process gain primacy within the country’s most powerful constituency, the military. -
Muslim Nationalism, State Formation and Legal Representations of the Ahmadiyya Community in Pakistan
Politics of Exclusion: Muslim Nationalism, State Formation and Legal Representations of the Ahmadiyya Community in Pakistan by Sadia Saeed A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Sociology) in The University of Michigan 2010 Doctoral Committee: Professor George P. Steinmetz, Chair Professor Howard A. Kimeldorf Associate Professor Fatma Muge Gocek Associate Professor Genevieve Zubrzycki Professor Mamadou Diouf, Columbia University © Sadia Saeed 2010 2 Dedication This dissertation is dedicated to my parents with my deepest love, respect and gratitude for the innumerable ways they have supported my work and choices. ii Acknowledgements I would like to begin by acknowledging the immense support my parents have given me every step of the way during my (near) decade in graduate school. I have dedicated this dissertation to them. My ammi and baba have always believed in my capabilities to accomplish not only this dissertation but much more in life and their words of love and encouragement have continuously given me the strength and the will to give my research my very best. My father‘s great enthusiasm for this project, his intellectual input and his practical help and advice during the fieldwork of this project have been formative to this project. I would like to thank my dissertation advisor George Steinmetz for the many engaged conversations about theory and methods, for always pushing me to take my work to the next level and above all for teaching me to recognize and avoid sloppiness, caricatures and short-cuts. It is to him that I owe my greatest intellectual debt. -
Living Under Drones Death, Injury, and Trauma to Civilians from US Drone Practices in Pakistan
Fall 08 September 2012 Living Under Drones Death, Injury, and Trauma to Civilians From US Drone Practices in Pakistan International Human Rights and Conflict Resolution Clinic Stanford Law School Global Justice Clinic http://livingunderdrones.org/ NYU School of Law Cover Photo: Roof of the home of Faheem Qureshi, a then 14-year old victim of a January 23, 2009 drone strike (the first during President Obama’s administration), in Zeraki, North Waziristan, Pakistan. Photo supplied by Faheem Qureshi to our research team. Suggested Citation: INTERNATIONAL HUMAN RIGHTS AND CONFLICT RESOLUTION CLINIC (STANFORD LAW SCHOOL) AND GLOBAL JUSTICE CLINIC (NYU SCHOOL OF LAW), LIVING UNDER DRONES: DEATH, INJURY, AND TRAUMA TO CIVILIANS FROM US DRONE PRACTICES IN PAKISTAN (September, 2012) TABLE OF CONTENTS ACKNOWLEDGMENTS I ABOUT THE AUTHORS III EXECUTIVE SUMMARY AND RECOMMENDATIONS V INTRODUCTION 1 METHODOLOGY 2 CHALLENGES 4 CHAPTER 1: BACKGROUND AND CONTEXT 7 DRONES: AN OVERVIEW 8 DRONES AND TARGETED KILLING AS A RESPONSE TO 9/11 10 PRESIDENT OBAMA’S ESCALATION OF THE DRONE PROGRAM 12 “PERSONALITY STRIKES” AND SO-CALLED “SIGNATURE STRIKES” 12 WHO MAKES THE CALL? 13 PAKISTAN’S DIVIDED ROLE 15 CONFLICT, ARMED NON-STATE GROUPS, AND MILITARY FORCES IN NORTHWEST PAKISTAN 17 UNDERSTANDING THE TARGET: FATA IN CONTEXT 20 PASHTUN CULTURE AND SOCIAL NORMS 22 GOVERNANCE 23 ECONOMY AND HOUSEHOLDS 25 ACCESSING FATA 26 CHAPTER 2: NUMBERS 29 TERMINOLOGY 30 UNDERREPORTING OF CIVILIAN CASUALTIES BY US GOVERNMENT SOURCES 32 CONFLICTING MEDIA REPORTS 35 OTHER CONSIDERATIONS -
Radical Pacifism, Civil Rights, and the Journey of Reconciliation
09-Mollin 12/2/03 3:26 PM Page 113 The Limits of Egalitarianism: Radical Pacifism, Civil Rights, and the Journey of Reconciliation Marian Mollin In April 1947, a group of young men posed for a photograph outside of civil rights attorney Spottswood Robinson’s office in Richmond, Virginia. Dressed in suits and ties, their arms held overcoats and overnight bags while their faces carried an air of eager anticipation. They seemed, from the camera’s perspective, ready to embark on an exciting adventure. Certainly, in a nation still divided by race, this visibly interracial group of black and white men would have caused people to stop and take notice. But it was the less visible motivations behind this trip that most notably set these men apart. All of the group’s key organizers and most of its members came from the emerging radical pacifist movement. Opposed to violence in all forms, many had spent much of World War II behind prison walls as conscientious objectors and resisters to war. Committed to social justice, they saw the struggle for peace and the fight for racial equality as inextricably linked. Ardent egalitarians, they tried to live according to what they called the brotherhood principle of equality and mutual respect. As pacifists and as militant activists, they believed that nonviolent action offered the best hope for achieving fundamental social change. Now, in the wake of the Second World War, these men were prepared to embark on a new political jour- ney and to become, as they inscribed in the scrapbook that chronicled their traveling adventures, “courageous” makers of history.1 Radical History Review Issue 88 (winter 2004): 113–38 Copyright 2004 by MARHO: The Radical Historians’ Organization, Inc. -
LOK SABRA DEBATES (English Version)
Mond.,. February 22, 1988 ~!I~b SIrles. Vol. XXXV. No,.1 PbalguDa 3, 1909 (Sab) LOK SABRA DEBATES (English Version) Tentb Session (Elghtb Lot Sabba) ( ~~ ~ PARLIAMENT L1Di~ARY ; N.. :e...... .10. ..' . ~ i\ .".., L)ato .........'3~.~8~~ 00.., ... ,..\\ ,. ~.,....... - ~ ..........,.,.,.,.'..,_. ",I (Vol XXXV contains Nos, J to 10) LOK SABRA SECllETAIlIAT NEW DELHI Price: RI. : 600 [ORJOINAL ENGUSH PROCEEDINGS INCLUDED IN ENOLISH VERSION AND ORIOINAL HINDI PROCEEDINQS INCLUDED IN HINDI VERSION WiLL BE DBA TBDAS AUTFfORITATlVS AND NOT THE TRANSLATION THERFOP.l CONTENTS (Eighth Series, Volume XXXv, Tenth Session, 1988/1909-10 (Saka)] No.1. Monday, February 22. 1988/Phalguna 3, 1909 (Saka) COLUMNS President's Address - Laid on the Table 1-20 Obituary References and Resolution on the 20-32 demise of Khan Abdul Ghaffar Khan ALPHABETICAL LIST OF MEMBERS EIGHTH LOK SABHA A Appalanarasimham, Shri P. (Anakapalfi) Shri (South Abbasi, Shri K.J. (Domariaganj) ArJun Singh, Defhi) Shri (Tenkasi) Abdul Ghafoor, Shri (Siwan) Arunachalam, M. Abdul Hamid, Shri (Dhubri) Ataur Rahman, Shri (8arpeta) Abdullah, Begum Akbar Jahan Athlthan, Shri R. Dhanuskodi (Tiruchen- (Anantnag) dur) Athwal, Shri Charanjit Singh (Ropar) Acharla, Shri Basudeb (8ankura) AdalkalaraJ, Shri L. (Tiruchirappalli) Awasthl, Shri Jagdish (Bilhaur) Agarwal, Shri Jai Prakash (Chandni Azad, Shri Bhagwat Jha (Bhagalpur) Chowk) Azad, Shri Ghulam Nabi (Washim) Ahmad, Shri Sarfaraz (Giridih) B Ahmed, Shrimati Abida (Bareilly) Baghel, Shri Pratapsinh (Ohar) Ahmed, Shri Saifuddin (Mangaldai) 8agun Sumbrul, Shri (Singhbhum) Akhtar Hasan. Shri (Kairana) 8alragl, Shri Balkavi (Mandsaur) Alkha Ram, Shri (Salumber) Bairwa, Shri Banwari Lal (Tonk) Anand Singh, Shri (Gonda) Baltha, Shri D.L. (Araria) AnJlah. Shrimatj Manemma (Secundera- bad) BaJpal, Dr. -
Prophet of Pacifism by Nilesh Nathwani
Prophet of Pacifism. By Nilesh Nathwani Revolutionary thinkers believe in incessant revolution. They see constant change as a way of life. Initially, Mahatma Gandhi was concerned about creating an environment hospitable to change within a relatively stable political system of colonialism. He wanted a political system in which healthy unrest would work for continuous renewal. Freedom would be continually enlarged and extended, resulting in the upward evolution of a society towards a higher and different power as he described it. This process would start when a political system is created, where people respect minorities. The sense of freedom would then become a national and individual pride. Freedom is gained by vigilance and struggle; it can, however, be lost if society remains indifferent and supine. One has to fight for freedom with the right weapons, though not with guns. The sense of freedom should be from within and not brought about by an outer force. However controversial it sounds, Gandhiji demonstrated this principle in his lifetime. He went behind bars to gain that freedom. He preferred to be behind walls than to suppress his struggle for freedom. When jailed for refusing to pay the salt tax at the end of the Dandi March, he observed that even behind walls of stone and mortar he was freer than those who had jailed him. Gandhiji practised the struggle with his soul spirit and gave the world the principle of Satyagraha. The Encyclopaedia Britannica describes Satyagraha as truth force. I would call it soul force. It is a principle that encourages you not to submit to wrong or to co-operate with it in any way. -
Self-Actualization: Transcendentalist Discourse in the Work of Stuart Saunders Smith
SELF-ACTUALIZATION: TRANSCENDENTALIST DISCOURSE IN THE WORK OF STUART SAUNDERS SMITH José Augusto Duarte Lacerda A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF MUSICAL ARTS December 2015 Committee: Roger Schupp, Advisor Timothy Messer-Kruse Graduate Faculty Representative Marilyn Shrude Robert Wallace Thomas Rosenkranz © 2015 José Augusto Duarte Lacerda All Rights Reserved iii ABSTRACT Roger Schupp, Advisor Born and raised in Maine, composer Stuart Saunders Smith (1948) grew up immersed in a milieu that still echoed the influence of the nineteenth-century literary movement known as Transcendentalism. The work of key Transcendentalist figures, such as Ralph Waldo Emerson and Henry David Thoreau, show the movement’s emphasis on autonomy, intuition, pacifism, and social justice. But Transcendentalism also maintains a spiritual focus: a claim that each person is part of a single universal spirit—“Oneness.” However, this “Oneness” does not equate to homogeneity of ideas and individual voices. Rather, each person’s divine worth grants them autonomy of thought and agency. Both the social and spiritual ideas of Transcendentalism have informed Smith’s music, his writings on music compositional process, and his personal life. Amongst the Transcendentalist notions displayed in Smith’s music, pacifism and anti- technologism appear in his use of intricate rhythms. A Thoreauvian anti-materialism can be found in Smith’s limited use of instrumentation and in his concept of “percussion ecology.” Moreover, the Transcendentalist non-teleological stance is reflected in Smith’s tendency to write evening-length pieces that disregard form, his recurring references to New England imagery, and his use of non-sequiturs. -
The Futility of Violence I. Gandhi's Critique of Violence for Gandhi, Political
CHAPTER ONE The Futility of Violence I. Gandhi’s Critique of Violence For Gandhi, political life was, in a profound and fundamental sense, closely bound to the problem of violence. At the same time, his understanding and critique of violence was multiform and layered; violence’s sources and consequences were at once ontological, moral and ethical, as well as distinctly political. Gandhi held a metaphysical account of the world – one broadly drawn from Hindu, Jain, and Buddhist philosophy – that accepted himsa or violence to be an ever-present and unavoidable fact of human existence. The world, he noted, was “bound in a chain of destruction;” the basic mechanisms for the reproduction of biological and social life necessarily involved continuous injury to living matter. But modern civilization – its economic and political institutions as well as the habits it promoted and legitimated – posed the problem of violence in new and insistent terms. Gandhi famously declared the modern state to represent “violence in a concentrated and organized form;” it was a “soulless machine” that – like industrial capitalism – was premised upon and generated coercive forms of centralization and hierarchy.1 These institutions enforced obedience through the threat of violence, they forced people to labor unequally, they oriented desires towards competitive material pursuits. In his view, civilization was rendering persons increasingly weak, passive, and servile; in impinging upon moral personality, modern life degraded and deformed it. This was the structural violence of modernity, a violence that threatened bodily integrity but also human dignity, individuality, and autonomy. In this respect, Gandhi’s deepest ethical objection to violence was closely tied to a worldview that took violence to inhere in modern modes of politics and modern ways of living. -
Afghanistan: Political Exiles in Search of a State
Journal of Political Science Volume 18 Number 1 Article 11 November 1990 Afghanistan: Political Exiles In Search Of A State Barnett R. Rubin Follow this and additional works at: https://digitalcommons.coastal.edu/jops Part of the Political Science Commons Recommended Citation Rubin, Barnett R. (1990) "Afghanistan: Political Exiles In Search Of A State," Journal of Political Science: Vol. 18 : No. 1 , Article 11. Available at: https://digitalcommons.coastal.edu/jops/vol18/iss1/11 This Article is brought to you for free and open access by the Politics at CCU Digital Commons. It has been accepted for inclusion in Journal of Political Science by an authorized editor of CCU Digital Commons. For more information, please contact [email protected]. ,t\fghanistan: Political Exiles in Search of a State Barnett R. Ru bin United States Institute of Peace When Afghan exiles in Pakistan convened a shura (coun cil) in Islamabad to choose an interim government on February 10. 1989. they were only the most recent of exiles who have aspired and often managed to Mrule" Afghanistan. The seven parties of the Islamic Union ofM ujahidin of Afghanistan who had convened the shura claimed that. because of their links to the mujahidin fighting inside Afghanistan. the cabinet they named was an Minterim government" rather than a Mgovernment-in exile. ~ but they soon confronted the typical problems of the latter: how to obtain foreign recognition, how to depose the sitting government they did not recognize, and how to replace the existing opposition mechanisms inside and outside the country. Exiles in Afghan History The importance of exiles in the history of Afghanistan derives largely from the difficulty of state formation in its sparsely settled and largely barren territory. -
Quaid-I-Azam's Visit to the Southern Districts of NWFP
Quaid-i-Azam’s Visit to the Southern Districts of NWFP 1 ∗ ∗∗ Muhammad Aslam Khan & Muhammad Shakeel Ahmad Abstract In this paper an attempt has been made to explore the detailed achievements of Quaid-i-Azam’s visit to southern NWFP i.e Kohat, Bannu and DI. Khan. Historians always focused on Quiad’s visit to central NWFP like Islamia College Peshawar, Edward College Peshawar, Landikotal and other places, but they have missed to highlight his visit to southern NWFP. Quaid-i-Azam visited all the three Southern districts Kohat, Bannu and Dera Ismail Khan of NWFP on very short notice. Therefore no proper security arrangements were made and media did not give proper coverage to his visit. The details of Quaid’s visit to Southern NWFP is still unexplored by historians. This paper is a new addition on the existing literature on Quaid-i-Azam. Keywords: Quaid-i-Azam, NWFP, Khyber Pukhtunkhwa, Pakistan To Pakistanis, Quaid-e-Azam Muhammad Ali Jinnah, is their George Washington, their de Gaulle and their Churchill . Quaid-i-Azam visited NWFP thrice in his life span. For the first time, Quaid arrived in Peshawar on Sunday, the 18th of October 1936 2 and stayed for a week from 18th to the 24th of October at the Mundiberi residence of Sahibzada Abdul Qayum Khan 3. The political situations in the province were quite blurred at that time. Quaid visited Edward College and Islamia College Peshawar. He listened to the opinions of people from all shades of life and had friendly exchange of views with all of them. -
Quiz 1. What Is the Full Name of Mahatma Gandhi? Mohandas Karamchand Gandhi
Answers for Gandhi Jayanthi Day - Quiz 1. What is the full name of Mahatma Gandhi? Mohandas Karamchand Gandhi 2. Where was Gandhiji pushed off a train? Pietermaritzburg 3. Who gave the title Mahatma to Mr. Gandhi? Rabindranath Tagore 4. What is the Tamil version of Mahatma Gandhi’s autobiography? Sathya sothanai 5. Where did the attire change of Mahatma Gandhi take place? Madurai 6. What is the message he gave to the World? Satyagraha or Non-violence 7. Who was the political guru of Mahatma Gandhi? Gopal Krishna Gokhale 8. At which place was Gandhiji arrested for the first time by the British Government for sedition? Ahmedabad 9. This march was launched by the Mahatma Gandhi in March 1930 to produce what? Salt 10. When was the Mahatma Gandhi - Irwin Pact signed? March 5, 1931. 11. When did Mahatma Gandhi given the slogan ‘Do or Die’? Quit India movement. 12. Which book did Gandhiji translate into the Gujarati language? “Unto This Last” by John Ruskin. 13. Gandhiji confessed his guilt of stealing for what purpose? Smoking. 14. Although he had the support of Gandhiji, he lost the presidential election of Congress against Bose. Who is he? Pattabhi Sitaramayya 15. Which is the weekly run by Gandhiji? Harijan 16. Congress President said “never before was so great an event consummated with such little bloodshed and violence.” Who was he? J B Kripalani 17. Motilal Nehru said “Like the historic march of Ramchandra to Lanka, the march of Gandhi will be memorable”. What march is that? Dandi march 18. At which place did he undertake his last fast on January 13, 1948? Delhi 19.