Millitant Revoutionary Terrorism
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Excerpt • Temple University Press Introduction An Indian in Washington India and America are located on opposite sides of the earth; therefore it is natural for America to think that we walk upside down, and for us to think that Americans walk upside down. —Pandita Ramabai, The Peoples of the United States (1889) The Sufferance of the Foreigner n late September 1905, the Indian nationalist Lajpat Rai had gathered with a group of tourists in the rotunda of the U.S. Capitol, when a guide directed Itheir attention to the works of art surrounding them. Plastered on the ceil- ing was The Apotheosis of Washington, a fresco featuring the first U.S. presi- dent on a celestial throne, flanked on each side by figures from classical Greco-Roman and nouveau American mythology (Figure I.1). Just below, The Frieze of American History encircled the rotunda with its selective time- line, and at eye level were enormous neoclassical canvases depicting scenes from the American Revolution and the conquest of the Americas. From ceil- ing to floor, the artwork of the Capitol presented a set of interwoven images that moved seamlessly from the mythological to the historical, containing within it, it would seem, a visual argument: The United States was the heir apparent of Western empire. At the dawn of the new century, as America extended its imperial reach across the globe, who would have thought to see otherwise? In Washington, DC, during a three-week tour of the East Coast, Lajpat Rai discussed his visit in an editorial for the Panjabee, an English-language weekly based out of Lahore. -
Introduction
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The Invention of an Ethnic Nationalism he Hindu nationalist movement started to monopolize the front pages of Indian newspapers in the 1990s when the political T party that represented it in the political arena, the Bharatiya Janata Party (BJP—which translates roughly as Indian People’s Party), rose to power. From 2 seats in the Lok Sabha, the lower house of the Indian parliament, the BJP increased its tally to 88 in 1989, 120 in 1991, 161 in 1996—at which time it became the largest party in that assembly—and to 178 in 1998. At that point it was in a position to form a coalition government, an achievement it repeated after the 1999 mid-term elections. For the first time in Indian history, Hindu nationalism had managed to take over power. The BJP and its allies remained in office for five full years, until 2004. The general public discovered Hindu nationalism in operation over these years. But it had of course already been active in Indian politics and society for decades; in fact, this ism is one of the oldest ideological streams in India. It took concrete shape in the 1920s and even harks back to more nascent shapes in the nineteenth century. As a movement, too, Hindu nationalism is heir to a long tradition. Its main incarnation today, the Rashtriya Swayamsevak Sangh (RSS—or the National Volunteer Corps), was founded in 1925, soon after the first Indian communist party, and before the first Indian socialist party. -
Contributions of Lala Har Dayal As an Intellectual and Revolutionary
CONTRIBUTIONS OF LALA HAR DAYAL AS AN INTELLECTUAL AND REVOLUTIONARY ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF ^ntiat ai pijtl000pi{g IN }^ ^ HISTORY By MATT GAOR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2007 ,,» '*^d<*'/. ' ABSTRACT India owes to Lala Har Dayal a great debt of gratitude. What he did intotality to his mother country is yet to be acknowledged properly. The paradox ridden Har Dayal - a moody idealist, intellectual, who felt an almost mystical empathy with the masses in India and America. He kept the National Independence flame burning not only in India but outside too. In 1905 he went to England for Academic pursuits. But after few years he had leave England for his revolutionary activities. He stayed in America and other European countries for 25 years and finally returned to England where he wrote three books. Har Dayal's stature was so great that its very difficult to put him under one mould. He was visionary who all through his life devoted to Boddhi sattava doctrine, rational interpretation of religions and sharing his erudite knowledge for the development of self culture. The proposed thesis seeks to examine the purpose of his returning to intellectual pursuits in England. Simultaneously the thesis also analyses the contemporary relevance of his works which had a common thread of humanism, rationalism and scientific temper. Relevance for his ideas is still alive as it was 50 years ago. He was true a patriotic who dreamed independence for his country. He was pioneer for developing science in laymen and scientific temper among youths. -
Nationalism in India Lesson
DC-1 SEM-2 Paper: Nationalism in India Lesson: Beginning of constitutionalism in India Lesson Developer: Anushka Singh Research scholar, Political Science, University of Delhi 1 Institute of Lifelog learning, University of Delhi Content: Introducing the chapter What is the idea of constitutionalism A brief history of the idea in the West and its introduction in the colony The early nationalists and Indian Councils Act of 1861 and 1892 More promises and fewer deliveries: Government of India Acts, 1909 and 1919 Post 1919 developments and India’s first attempt at constitution writing Government of India Act 1935 and the building blocks to a future constitution The road leading to the transfer of power The theory of constitutionalism at work Conclusion 2 Institute of Lifelog learning, University of Delhi Introduction: The idea of constitutionalism is part of the basic idea of liberalism based on the notion of individual’s right to liberty. Along with other liberal notions,constitutionalism also travelled to India through British colonialism. However, on the one hand, the ideology of liberalism guaranteed the liberal rightsbut one the other hand it denied the same basic right to the colony. The justification to why an advanced liberal nation like England must colonize the ‘not yet’ liberal nation like India was also found within the ideology of liberalism itself. The rationale was that British colonialism in India was like a ‘civilization mission’ to train the colony how to tread the path of liberty.1 However, soon the English educated Indian intellectual class realised the gap between the claim that British Rule made and the oppressive and exploitative reality of colonialism.Consequently,there started the movement towards autonomy and self-governance by Indians. -
World Literature for the Wretched of the Earth: Anticolonial Aesthetics
W!"#$ L%&'"(&)"' *!" &+' W"'&,+'$ !* &+' E("&+ Anticolonial Aesthetics, Postcolonial Politics -. $(.%'# '#(/ Fordham University Press .'0 1!"2 3435 Copyright © 3435 Fordham University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other—except for brief quotations in printed reviews, without the prior permission of the publisher. Fordham University Press has no responsibility for the persistence or accuracy of URLs for external or third-party Internet websites referred to in this publication and does not guarantee that any content on such websites is, or will remain, accurate or appropriate. Fordham University Press also publishes its books in a variety of electronic formats. Some content that appears in print may not be available in electronic books. Visit us online at www.fordhampress.com. Library of Congress Cataloging-in-Publication Data available online at https:// catalog.loc.gov. Printed in the United States of America 36 33 35 7 8 6 3 5 First edition C!"#$"#% Preface vi Introduction: Impossible Subjects & Lala Har Dayal’s Imagination &' B. R. Ambedkar’s Sciences (( M. K. Gandhi’s Lost Debates )* Bhagat Singh’s Jail Notebook '+ Epilogue: Stopping and Leaving &&, Acknowledgments &,& Notes &,- Bibliography &)' Index &.' P!"#$%" In &'(&, S. R. Ranganathan, an unknown literary scholar and statistician from India, published a curious manifesto: ! e Five Laws of Library Sci- ence. ) e manifesto, written shortly a* er Ranganathan’s return to India from London—where he learned to despise, among other things, the Dewey decimal system and British bureaucracy—argues for reorganiz- ing Indian libraries. -
H. Fischer-Tiné: Shyamji Krishnavarma 2018-1-049 Fischer-Tiné, Harald: Shyamji Krishnavarma (Pathfinders). New Delhi: Routledg
H. Fischer-Tiné: Shyamji Krishnavarma 2018-1-049 Fischer-Tiné, Harald: Shyamji Krishnavarma spent decades in the shadows of Indian pol- (Pathfinders). New Delhi: Routledge 2014. itics but which today dominates the main ISBN: 978-0415445542. stage of the world’s largest democracy. India House was owned, operated and Rezensiert von: Chris Moffat, School of Histo- overseen by the accomplished scholar ry, Arts Two, Queen Mary University of Lon- and public figure Shyamji Krishnavarma don (1857–1930), originally from Mandvi in present-day Gujarat but who lived in Eng- Visitors to London’s Highgate Hill are often land as a student in the 1880s and then again drawn, magnetically, off the main road and as a dissident exile from 1897. His influence across Waterlow Park towards the plentiful on and funding for the house is not noted by pilgrimage sites offered by Highgate Ceme- the plaque (he resided nearby at 60 Muswell tery – the burial plots of Karl Marx, George Hill Road), and indeed it is only in the last Eliot, Yusuf Dadoo and many others. But ten to fifteen years that his role as a „freedom if one were to turn right instead of left at fighter“ has come to be commemorated in The Old Crown Pub coming up Highgate India. In a new critical biography, Harald Hill (ignoring for now the call of its „Karl Fischer-Tiné asks why it is that Krishnavarma Marx Tea Rooms“), the leafy residential street disrupts conventional histories of Indian of Cromwell Avenue would reveal another anti-colonialism, arguing that the man’s pilgrimage site in the area’s radical history. -
Pan-Asianism: Rabindranath Tagore, Subhas Chandra Bose and Japan’S Imperial Quest
Karatoya: NBU J. Hist. Vol. 11 ISSN: 2229-4880 Pan-Asianism: Rabindranath Tagore, Subhas Chandra Bose and Japan’s Imperial Quest Mary L. Hanneman 1 Abstract Bengali intellectuals, nationalists and independence activists played a prominent role in the Indian independence movement; many shared connections with Japan. This article examines nationalism in the Indian independence movement through the lens of Bengali interaction with Japanese Pan-Asianism, focusing on the contrasting responses of Rabindranath Tagore and Subhas Chandra Bose to Japan’s Pan-Asianist claims . Key Words Japan; Pan-Asianism; Rabindranath Tagore; Subhas Chandra Bose; Imperialism; Nationalism; Bengali Intellectuals. Introduction As Japan pursued military expansion in East Asia in the 1930s and early 1940s, it developed a Pan-Asianist narrative to support its essentially nationalist ambitions in a quest to create an “Asia for the Asiatics,” and to unite all of Asia under “one roof”. Because it was backed by military aggression and brutal colonial policies, this Pan- Asianist narrative failed to win supporters in East Asia, and instead inspired anti- Japanese nationalists throughout China, Korea, Vietnam and other areas subject to Japanese military conquest. The Indian situation, for various reasons which we will explore, offered conditions quite different from those prevailing elsewhere in Asia writ large, and as a result, Japan and Indian enjoy closer and more cordial relationship during WWII and its preceding decades, which included links between Japanese nationalist thought and the Indian independence movement. 1 Phd, Modern East Asian History, University of Washington, Tacoma, Fulbright –Nehru Visiting Scholar February-May 2019, Department of History, University of North Bengal. -
Nationalism and Internationalism (Ca
Comparative Studies in Society and History 2012;54(1):65–92. 0010-4175/12 $15.00 # Society for the Comparative Study of Society and History 2012 doi:10.1017/S0010417511000594 Imagining Asia in India: Nationalism and Internationalism (ca. 1905–1940) CAROLIEN STOLTE Leiden University HARALD FISCHER-TINÉ Swiss Federal Institute of Technology, Zurich What is this new cult of Asianism, at whose shrine more and more incense is being offered by vast numbers of thinking Asiatics, far and near? And what has this gospel of Asianism, rightly understood and properly interpreted, to do with the merely political cry of ‘Asia for the Asiatics’? For true it is, clear to all who have eyes to see and ears to hear, that Asia is fast developing a new consciousness of her specific mission, her orig- inal contribution to Euro-America. ———Nripendra Chandra Banerji1 INTRODUCTION Asianisms, that is, discourses and ideologies claiming that Asia can be defined and understood as a homogenous space with shared and clearly defined charac- teristics, have become the subject of increased scholarly attention over the last two decades. The focal points of interest, however, are generally East Asian varieties of regionalism.2 That “the cult of Asianism” has played an important Acknowledgments: Parts of this article draw on a short essay published as: Harald Fischer-Tiné, “‘The Cult of Asianism’: Asiendiskurse in Indien zwischen Nationalismus und Internationalismus (ca. 1885–1955),” Comparativ 18, 6 (2008): 16–33. 1 From Asianism and other Essays (Calcutta: Arya Publishing House, 1930), 1. Banerji was Pro- fessor of English at Bangabasi College, Calcutta, and a friend of Chittaranjan Das, who propagated pan-Asianism in the Indian National Congress in the 1920s. -
PM Hands Over Certificate of Shyamji Krishna Varma's Posthumous
PM hands over certificate of Shyamji Krishna Varma’s posthumous reinstatement to the bar, to Gujarat CM By : INVC Team Published On : 18 Dec, 2015 08:15 PM IST INVC NEWS New Delhi, The Prime Minister, Shri Narendra Modi, today handed over to the Chief Minister of Gujarat Smt. Anandiben Patel, a certificate to mark the posthumous reinstatement to the bar, of Shyamji Krishna Varma. The reinstatement has been done by the Honourable Society of the Inner Temple, London. The certificate had been given to the Prime Minister in the presence of the Prime Minister of UK, David Cameron, during his visit to London last month. The function was organised at Bhuj, Gujarat. Speaking on the occasion, the Prime Minister said Shyamji Krishna Varma was a learned man, who had received great recognition in Kashi. He had actively taken up the cause of Indian Independence in London. The Prime Minister said he is visiting Kutch to attend the conference of Directors General of Police, which had always been held in Delhi, until he had taken the initiative to shift it out of the Capital last year. The Prime Minister expressed happiness that the Rannotsav festival in the Rann of Kutch, has become extremely popular among tourists, and now finds a place in the world tourism map. URL : https://www.internationalnewsandviews.com/pm-hands-over-certificate-of-shyamji-krishna-varmas-posthumous-reinstateme nt-to-the-bar-to-gujarat-cm/ 12th year of news and views excellency Committed to truth and impartiality Copyright © 2009 - 2019 International News and Views Corporation. All rights reserved. -
Lokamanya Tilak G
LOKAMANYA TILAK G. P. PRADHAN Foreword 1. Student and Teacher 2. Dedicated Journalist and Radical Nationalist 3. Four-Point Programme for Swarajya 4. An Ordeal 5. Broad-Based Political Movement 6. Scholar and Unique Leader Index Foreword The conquest of a nation by an alien power does not mean merely the loss of political freedom; it means the loss of one’s self-confidence too. Due to economic exploitation by the ruling power, the conquered nation is deprived of its natural resources and the people lose their sense of self-respect. Slavery leads to moral degradation and it thus becomes essential to restore self-confidence in the people so that they become fearless enough to participate in the struggle for freedom. In this respect Tilak played a pioneering role in India’s freedom struggle. For nearly four decades, he directed his energies to the task of creating the consciousness in the people that swarajya was their birthright. As editor of the Kesafy he opposed the tyrannical British rule and raised his voice against the injustices perpetrated on the Indians. With Chhatrapati Shivaji as his perennial source of inspiration, Tilak appealed to the people to emulate the great Maratha warrior and revive the glorious past. During the famine of 1896, Tilak made a fervent plea that the government must provide relief to the peasants, as stipulated in the Famine Relief Code. When Lord Curzon, the Viceroy of India, partitioned Bengal, the people of Bengal were enraged. Tilak, alongwith Lala Lajpat Rai and Bipin Chandra Pal, made the issue of partition a national cause and appealed to the people to assert their rights. -
Communism and Religion in North India, 1920–47
"To the Masses." Communism and Religion in North India, 1920–47 Dissertation zur Erlangung des akademischen Grades doctor philosophiae (Dr. phil.) eingereicht an der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät der Humboldt-Universität zu Berlin von Patrick Hesse Präsident der Humboldt-Universität zu Berlin Prof. Dr. Jan-Hendrik Olbertz Dekanin der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät Prof. Dr. Julia von Blumenthal Gutachter: 1. Michael Mann 2. Dietrich Reetz Tag der mündlichen Prüfung: 20. Juli 2015 Abstract Among the eldest of its kind in Asia, the Communist Party of India (CPI) pioneered the spread of Marxist politics beyond the European arena. Influenced by both Soviet revolutionary practice and radical nationalism in British India, it operated under conditions not provided for in Marxist theory—foremost the prominence of religion and community in social and political life. The thesis analyzes, first, the theoretical and organizational ‘overhead’ of the CPI in terms of the position of religion in a party communist hierarchy of emancipation. It will therefore question the works of Marx, Engels, and Lenin on the one hand, and Comintern doctrines on the other. Secondly, it scrutinizes the approaches and strategies of the CPI and individual members, often biographically biased, to come to grips with the subcontinental environment under the primacy of mass politics. Thirdly, I discuss communist vistas on revolution on concrete instances including (but not limited to) the Gandhian non-cooperation movement, the Moplah rebellion, the subcontinental proletariat, the problem of communalism, and assertion of minority identities. I argue that the CPI established a pattern of vacillation between qualified rejection and conditional appropriation of religion that loosely constituted two diverging revolutionary paradigms characterizing communist practice from the Soviet outset: Western and Eastern. -
Part Test Key Indian History and Culture (Explanation.P65
R.C. Reddy IAS Study Circle Indian History and Culture PART TEST - 03 Key with Explanation 1B on a fixed date as land revenue to the trea- sury, irrespective of what they could col- It enacted the Indian council Act, 1909 and not GOl Act, 1909, it retained official ma- lect. Slowly the Zamindars brought more jority in the Central Legislative Council but areas under cultivation and made more allowed the provincial legislative councils money while they paid the same fixed to have non-official majority. Hence only amount to the company and company can- statement 2 is correct. not claim any share of surplus. Under this, the zamindars were deprived of their judi- 2C cial and police powers. The new class of "Vaikom Satyagraha" was a temple entry landlords became strong political allies of movement in Kerala. The Satyagraha was the British. The worst affected people were started to establish the right for all people the cultivators who were left at the mercy to walk through the temple roads. Leaders of the zamindars and moneylenders, they like K.P. Kesava Menon and T.K. Madhavan had no ownership rights over land led the agitation. E.V. Ramaswamy Naicker 5C led Self Respect movement. Hence, state- ment 1 is not correct. The Satyagraha was CR Das resigned from the presidentship of reinforced by jathas from Punjab and the Congress in 1922 Gaya session and Madurai. Mahatama Gandhi undertook a along with Moti Lal Nehru, N C Kelkar tour of Kerala in support of the movement. launched their own political outfit called Hence, statement 2 is correct.