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Drishti IAS Coaching in Delhi, Online IAS Test Series & Study Material
Drishti IAS Coaching in Delhi, Online IAS Test Series & Study Material drishtiias.com/printpdf/uttar-pradesh-gk-state-pcs-english Uttar Pradesh GK UTTAR PRADESH GK State Uttar Pradesh Capital Lucknow Formation 1 November, 1956 Area 2,40,928 sq. kms. District 75 Administrative Division 18 Population 19,98,12,341 1/20 State Symbol State State Emblem: Bird: A pall Sarus wavy, in Crane chief a (Grus bow–and– Antigone) arrow and in base two fishes 2/20 State State Animal: Tree: Barasingha Ashoka (Rucervus Duvaucelii) State State Flower: Sport: Palash Hockey Uttar Pradesh : General Introduction Reorganisation of State – 1 November, 1956 Name of State – North-West Province (From 1836) – North-West Agra and Oudh Province (From 1877) – United Provinces Agra and Oudh (From 1902) – United Provinces (From 1937) – Uttar Pradesh (From 24 January, 1950) State Capital – Agra (From 1836) – Prayagraj (From 1858) – Lucknow (partial) (From 1921) – Lucknow (completely) (From 1935) Partition of State – 9 November, 2000 [Uttaranchal (currently Uttarakhand) was formed by craving out 13 districts of Uttar Pradesh. Districts of Uttar Pradesh in the National Capital Region (NCR) – 8 (Meerut, Ghaziabad, Gautam Budh Nagar, Bulandshahr, Hapur, Baghpat, Muzaffarnagar, Shamli) Such Chief Ministers of Uttar Pradesh, who got the distinction of being the Prime Minister of India – Chaudhary Charan Singh and Vishwanath Pratap Singh Such Speaker of Uttar Pradesh Legislative Assembly, who also became Chief Minister – Shri Banarsidas and Shripati Mishra Speaker of the 17th Legislative -
Ram Janma Bhoomi Facts
1 “OM” Jai Sri Ram! Facts About Sri Ram Janma-Bhoomi Liberation Movement 01. Points of dispute (i) The Ayodhya dispute is not any ordinary temple-mosque dispute as the Temple of Nativity of Sri Ram is not just any other temple! (ii) It is a struggle to reclaim and regain the haloed Native Land/Birthplace of Bhagwan, and this Native Land is a Deity in itself and there can be no splitting up or division of the Deity. Ramlala Virajman (Infant Sri Ram sitting at His Birthplace) at His Native Land – is a perpetual minor and a juridical person – a legal entity – having a distinct identity and legal rights and obligations under the law. None else can have ownership rights over Bhagwan’s property. (iii) The birthplace is non-exchangeable. It cannot be swapped, bartered, sold or donated! (iv) The entire dispute is over about 1460 square yards (1209.026 Square Meter) of land – the length-width of which is maximum 140 X 100 feet. The 70 acres of land acquired by the Government of India is separate from it and is with the Government of India over which no lawsuit is pending in court. (v) The entire site under consideration in the court is that of Ramlala (Infant Ram) Virajman. It is the Place of Birth, Place of Pastimes, playing field and recreational area of Bhagwan. Describing the significance of this place, the Skanda Purana, written thousands of years ago, says that the Darshan (discerning/sighting) of the haloed birthplace of Sri Ram is liberating. (vi) Temples of adorable Deities of any community can be built in many places in the country, statues of great men can be put up at many places, but their place of manifestation/birth would be located at one place and that can never be dislocated or put out of place. -
TIF - the Ayodhya Verdict Dissected
TIF - The Ayodhya Verdict Dissected SAIF AHMAD KHAN February 7, 2020 A view of the Babri Masjid overlooking the banks of the Sarayu as viewed in a late 18th century painting by William Hodges | Wikimedia A close analysis of the Supreme Court's final judgement on the Ayodhya dispute that has been criticised as much as it has been praised for how it has brought about closure The Supreme Court on 12 December 2019 dismissed the 18 review petitions which had been filed in response to its Ayodhya verdict. Although the Ayodhya title dispute lasted for over a century, the apex court acted in the swiftest possible manner while disposing of the review pleas. It did not “find any ground whatsoever” to entertain the review petitions after having “carefully gone through” the attached papers that had been submitted. Despite the Court’s benevolent view of its judgement, the truth is that the verdict pronounced by the five-judge bench on November 9 was full of contradictions. To put it plainly: the Supreme Court chose to bow down before the forces of majoritarian thuggery and extremism. Logic and law were conveniently set aside by the top court to appease a certain radical section of the society. Attempt to pacify the Muslim litigants To do complete justice in the Ayodhya dispute, the Supreme Court invoked Article 142 of the Indian Constitution. Technically speaking, Article 142 can be employed in cases of second appeal. The Ayodhya title dispute wasn’t heard at the level of a district court. It came directly for hearing before the Allahabad High Court. -
6 What Happened in Gujarat
WHAT HAPPENED IN GUJARAT? THE FACTS The following narrative draws from various sources: newspaper reports, fact-finding missions and other reports which came out after the Gujarat carnage. It pieces together the sequence of events that occurred in and around Godhra before, on and after 27th February 2002 (the incident that allegedly sparked off the ensuing communal violence in the State of Gujarat), and details of the extent and nature of the terrible violence against Muslims in Gujarat in the months that followed. I. Setting The Context: Before 27 February 2002 History of Communal Tension in Godhra The town of Godhra in Gujarat has a long history of inter-community tensions stemming from the fact that in 1947, when India achieved independence and was partitioned to create Pakistan, thousands of Hindus fleeing Pakistan settled in Godhra, and vented their anger at Godhra’s Muslims, burning their homes and businesses with truckloads of gasoline. Since then, government officials have deemed the town one of the country’s most “communally sensitive” places in India. In the 1980’s and again in 1992, it was wracked by riots initiated by members of both communities. Today Godhra, a town of 15,000, is evenly split between Hindus and Muslims, most of whom live in segregated communities separated in places by train tracks. There is little interaction between them and both regard one another with suspicion. The Temple at Ayodhya: A Cause for Tension During the Kumbh Mela (an annual Hindu religious fair) in January 2001, the VHP (Vishva Hindu Parishad – World Hindu Council) ‘Dharma Sansad’ (Religious Council) decided that the construction of a Ram Temple on the site of the Babri Masjid (ancient mosque built on the site of a demolished temple, finally demolished by Hindu activists of the VHP and other right wing forces on 6 December 1992) would start on March 12 of 2002. -
Here. the Police Stopped Them at the Gate
[This article was originally published in serialized form on The Wall Street Journal’s India Real Time from Dec. 3 to Dec. 8, 2012.] Our story begins in 1949, two years after India became an independent nation following centuries of rule by Mughal emperors and then the British. What happened back then in the dead of night in a mosque in a northern Indian town came to define the new nation, and continues to shape the world’s largest democracy today. The legal and political drama that ensued, spanning six decades, has loomed large in the terms of five prime ministers. It has made and broken political careers, exposed the limits of the law in grappling with matters of faith, and led to violence that killed thousands. And, 20 years ago this week, Ayodhya was the scene of one of the worst incidents of inter-religious brutality in India’s history. On a spiritual level, it is a tale of efforts to define the divine in human terms. Ultimately, it poses for every Indian a question that still lingers as the country aspires to a new role as an international economic power: Are we a Hindu nation, or a nation of many equal religions? 1 CHAPTER ONE: Copyright: The British Library Board Details of an 18th century painting of Ayodhya. The Sarayu river winds its way from the Nepalese border across the plains of north India. Not long before its churning gray waters meet the mighty Ganga, it flows past the town of Ayodhya. In 1949, as it is today, Ayodhya was a quiet town of temples, narrow byways, wandering cows and the ancient, mossy walls of ashrams and shrines. -
Occasional Paper No. 159 ARCHAEOLOGY AS EVIDENCE: LOOKING BACK from the AYODHYA DEBATE TAPATI GUHA-THAKURTA CENTRE for STUDIES I
Occasional Paper No. 159 ARCHAEOLOGY AS EVIDENCE: LOOKING BACK FROM THE AYODHYA DEBATE TAPATI GUHA-THAKURTA CENTRE FOR STUDIES IN SOCIAL SCIENCES, CALCUTTA EH £>2&3 Occasional Paper No. 159 ARCHAEOLOGY AS EVIDENCE: LOOKING BACK FROM THE AYODHYA DEBATE j ; vmm 12 AOS 1097 TAPATI GUHA-THAKURTA APRIL 1997 CENTRE FOR STUDIES IN SOCIAL SCIENCES, CALCUTTA 10 Lake Terrace, Calcutta 700 029 1 ARCHAEOLOGY AS EVIDENCE: LOOKING BACK FROM THE AYODHYA DEBATE Tapati Guha-Thakurta Archaeology in India hit the headlines with the Ayodhya controversy: no other discipline stands as centrally implicated in the crisis that has racked this temple town, and with it, the whole nation. The Ramjanmabhoomi movement, as we know, gained its entire logic and momentum from the claims to the prior existence of a Hindu temple at the precise site of the 16th century mosque that was erected by Babar. Myth and legend, faith and belief acquired the armour of historicity in ways that could present a series of conjectures as undisputed facts. So, the 'certainty' of present-day Ayodhya as the historical birthplace of Lord Rama passes into the 'certainty' of the presence of an lOth/llth century Vaishnava temple commemorating the birthplace site, both these in turn building up to the 'hard fact' of the demolition of this temple in the 16th century to make way for the Babri Masjid. Such invocation of'facts' made it imperative for a camp of left/liberal/secular historians to attack these certainties, to riddle them with doubts and counter-facts. What this has involved is a righteous recuperation of the fields of history and archaeology from their political misuse. -
Ayodhya and After: Issues Before Hindu Society
Ayodhya and After: Issues before Hindu Society Koenraad Elst (1991) Voice of India New Delhi CONTENTS Introduction Chapter 1: Summary of the Historical Question Chapter 2: Belief and History Chapter 3: Righting the Wrongs of History Chapter 4: Ram Janmabhoomi and the Courts Chapter 5: Ram Janmabhoomi Politics Chapter 6: Communalists and their Communities Chapter 7: Press Reporting on Ayodhya Chapter 8: The Misuse of History Chapter 9: Secularism and India’s Integrity Chapter 10: Secularism As it Is Chapter 11: The Riots Chapter 12: Book Banning Chapter 13: Facing the Truth the Only Solution Chapter 14: Hindu Fascism Chapter 15: The Hindu Movement Glossary Appendix I: Girilal Jain on Hindu Rashtra Appendix II: Ram Swarup on Indian Secularism Notes Introduction I am not a Hindu. And I am certainly not a Muslim. So, when I started writing my earlier book „Ram Janmabhoomi vs. Babri Masjid: A Case Study in Hindu-Muslim Conflict‟, in the spring of 1990, I was an outsider to this conflict between Hindus and Muslims. But as I ventured deeper into the unique configuration of forces now existing in India, I saw that this was not a conflict between just any two communities. It is not just a struggle between one self-interest and another self- interest. It is a struggle between very unequal contenders, with unequal motives for waging this struggle at all. On the one hand, there is the society that has continued the age-old civilization of this country. It has been badly bruised by centuries of foreign rule and oppression, with the moral losses more serious than the territorial and cultural ones; it suffers of self-forgetfulness and lack of self-respect. -
III Rule 8 C.P.C
ORDER IN O.O.S. No. 4 of 1989 Sunni Central Board of Wakf Vs. Sri Gopal Singh Visharad Connected with O.O.S. No. 1 of 1989, O.O.S. No. 3 of 1989, AND O.O.S. No. 5 of 1989 The basic issue in all the suits is as to whether there was a Hindu temple or any Hindu religious structure existed and the alleged Babri Masjid was constructed after demolishing such temple at the site in question. Issue No. 1 (b) in O.O.S. No. 4 of 1989 Sunni Central Board of Wakf Vs. Sri Gopal Singh Visharad reads as under:- “Whether the building has been constructed on the site of an alleged Hindu Temple after demolishing the same as alleged by defendant No. 13?” Issue No. 14 in O.O.S. No.5 of 1989 Bhagwan Sri Ram Virajman and others Vs. Rajendra Singh and others reads as under:- “Whether the disputed structure claimed to be Babri Masjid was erected after demolishing Janma Sthan Temple at its site?” The Hon'ble President of India had referred the following question to the Supreme Court under Article 143 of the Constitution:- 1 “Whether a Hindu Temple or any Hindu religious structure existed prior to the construction of the Ram Janm Bhoomi Babri Masjid (including the premises of the inner and outer courtyards of such structure) in the area on which the structure stood?” The Archaeological Science can help to resolve the question. In the modern age the Archaeological Science has achieved the great accuracy and points out from the excavation the past history particularly in regard to the past existence of the construction. -
When Cop Joined Kar Sevaks to Shout Jai Shri Ram OFFERS FADNAVIS SANJAY KAW Name of Sanjay Kaul
c m y k c m y k HE SIAN GE T NEWA DELHI SUNDAY 10 NOVEMBER 2019 A www.asianage.com RNI No. 57290/94, Regd No: DL-SW-05/4189/15-17 Vol. 26 No. 264 | 48 PAGES | `5.00 RAM LALLA COMES HOME, A NEW MASJID TO RISE SC calls Babri’s demolition a crime, but says Hindus’ claim on land is stronger 5 judges pronounce TODAY IS the day to unanimous verdict forget any bitterness one may have; there PRAMOD KUMAR is no place for fear, NEW DELHI, NOV. 9 INSiDE bitterness and In an unprecedented case negativity in new based on faith and belief, RAM TEMPLE India the Supreme Court on Saturday “unanimously” NARENDRA MODI, paved the way for the con- WORK TO Prime Minister struction of Lord Ram’s temple at Ayodhya as it BEGIN IN APRIL IT IS A moment of rejected the Muslim claim over the disputed site and ● The RSS is now hop- fulfilment for me handed over the entire ing to lay the temple’s because God 1,500 square yard of the foundation stone on the Almighty had given “composite” disputed area ‘Ram Navmi’ next April. me an opportunity to comprising the inner and make my own humble the outer court yard of the ■ REPORT ON PAGE 4 now demolished Babri contribution to the Masjid to a trust that mass movement would construct the tem- ple and would be set up by RAJIV GANDHI’S L.K. ADVANI, the Central government in Veteran BJP leader next three months. BLUNDERS The disputed land would THE SUPREME remain in the custody of HELPED BJP RISE Court’s the statutory receiver till verdict has come. -
An Act of Colourable Legislation
An Act of colourable legislation Enactment of the Places of Worship Act, 1991 in its current format damages the liberty of belief, faith and worship to all any suit, appeal or other proceed- trary, unreasonable and mala fide day, is no longer good law after ings relating to the said place or in the context of the fundamental this Court’s judgment in ((1994) 6 place of worship, i.e. the Ram-Jan- rights to pray and perform reli- SCC 360) which held that a mos- mabhoomi-Babri Masjid situated gious practice as guaranteed by que is not an essential part of the in Ayodhya, in the State of Uttar Articles 25 and 26 of the Constitu- practice of the religion of Islam Pradesh. Thereby, the 2019 judg- tion of India. The intent of the Act and namaz (prayer) by Muslims Subramanian Swamy & ment of the Supreme Court’s (Shri of 1991 under Section 5, i.e. excep- can be offered anywhere, even in Satya Sabharwal Ram Janmabhoomi dispute (2020 tion extended to the “Ram-Janmb- the open maidan, on the road, rail- 1 SCC 1)) observation(s) with res- GETTY IMAGES/ISTOCKPHOTO hoomi matter” identifies the need way platforms or airports. pect to the Places of Worship Act, power of judicial review being an and importance of resolution of Ultimately, students of law are n his article, “The needless re- 1991 lacks any precedential value. integral part of the basic structure such a controversy and settling also students of history and we surrection of a buried issue” The pith and substance of the of the Constitution, no Act of Par- long on-going disputes before the must not lose sight of the past. -
AP: Online Journal in Public Archaeology
ISSN: 2171-6315 Volume 4 - 2014 Editors: Jaime Almansa Sánchez & Elena Papagiannopoulou www.arqueologiapublica.es AP: Online Journal in Public Archaeology AP: Online Journal in Public Archaeology is edited by JAS Arqueología S.L.U. ISSN: 2171-6315 Volume 4 - 2014 Editors: Jaime Almansa Sánchez and Elena Papagiannopoulou www.arqueologiapublica.es AP: Online Journal in Public Archaeology AP: Online Journal in Public Archaeology is edited by JAS Arqueología S.L.U. INDEX Editorial 1 Jaime Almansa Sánchez and Elena Papagiannopoulou Forum: 5 The looting of archaeological heritage (Part II) Sabita Nadesan, Ivana Carina Jofré Luna & Sam Hardy Forum: 31 Archaeology as a tool for peacemaking Adi Keinan-Schoonbaert, Ghattas J. Sayej & Laia Colomer Solsona Roșia Montană: When heritage meets social activism, 51 politics and community identity Alexandra Ion Using Facebook to build a community in the Conjunto 61 Arqueológico de Carmona (Seville, Spain) Ignacio Rodríguez Temiño & Daniel González Acuña In Search of Atlantis: 95 Underwater Tourism between Myth and Reality Marxiano Melotti The past is a horny country 117 Porn movies and the image of archaeology Jaime Almansa Sánchez Points of You 133 The forum that could not wait for a year to happen #OccupyArchaeology Yannis Hamilakis, with a response by Francesco Iaconno Review 137 Cultures of Commodity Branding David Andrés Castillo Review 143 Cultural Heritage in the Crosshairs Ignacio Rodríguez Temiño Review 147 US Cultural Diplomacy and Archaeology Ignacio Rodríguez Temiño Review 151 Archaeological intervention on historical necropolises Rafael Greenberg Review 155 Arqueológicas. Hacia una Arqueología Aplicada Xurxo Ayán Vila Review 161 Breaking New Ground Doug Rocks-MacQueen Review 163 Cultural Heritage and the Challenge of Sustainability Jaime Almansa Sánchez Review 167 Archaeology in Society and Daily Live Dawid Kobiałka AP: Online Journal in Public Archaeology Volume 4 - 2014 p. -
Bhagwan Sri Ram
Bhagwan Sri Ram Lord Sri Ram – an Incarnation of Bhagwan Vishnu was born in the solar dynasty in Ayodhya in the Treta Yuga - the second of the four Yugas, or ages of mankind to rescue the world from global evil, wickedness and sensuousness and to restore it to a happy, healthy and blessed state, for future generations. A role model of the values of life upheld by Hindu/Bhartiya culture Role model of the values of life upheld by Bhartiya culture • Bhagwan Sri Ram personifies the characteristics of an ideal person who is to be emulated. • Purity and piety in his intentions and actions inspire affection and devotion for him. • He is revered for his unending compassion, courage and devotion to dharmic values and duty. Dharma - Maryada (Principle) – Loyalty - Bravery Sri Ram’s birth place Ayodhya(unconquerable city) Historic timeline •2100 years ago (1st Century BCE) A grand temple, on 84 black touchstone pillars, was constructed by Sakari Samrat Vikramaditya at Sri Rama Janma Bhumi (birthplace of Sri Rama), in Ayodhya and dedicated to Sri Ram to glorify and perpetuate his memory as a national and global hero and savior. Further temples were built at different times to replace old ones that had been affected by vagaries of nature including the Sarayu floods, new ones coming up to mark the site as Sri Ramjanma bhumi sthaan. According to experts, the pre-Babri temple had been in existence from the Gahadwal period. •In 1528 CE: It was demolished by Muslim Invaders. Tens of Thousands of Ram Bhakata sacrificed their lives attempting to save their revered temple.