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Ambedkar on Muslims (Myths and Facts) by Dr
Ambedkar on Muslims (Myths and Facts) By Dr. Anand Teltumbde Published by VAK Publication, Mumbai, 2003 Price: Rs. 75 contact [email protected] web site: vakindia.com This book is written in the backdrop of the recent controversy created by certain statements of Mr. Vinay Katiyar, the President of BJP, Uttar Pradesh claiming that Dr. Babasaheb Ambedkar had called Muslims terrorist, that he was anti- Muslims, that Hindus and Muslims could never live together etc. The manner in which he responded to certain rejoinders that appeared in Press could create an impression in the minds of majority of people that what Mr. Katiyar was claiming was true. He was seemingly referring to a book – ‘Pakistan or Partition of India’ authored by Dr. Ambedkar in 1940 on the contemporary problem that had seized the imagination of the entire country. The book was so exhaustive and objective in its treatment of the problem that soon it was used as an authentic resource by both, Hindus as well as Muslims in their pre-independence parleys. None could ever accuse it of any bias for or against any community. Such a book was being used by Mr. katiyar to tarnish the image of Ambedkar by painting him so petty as to be against Muslims. It was not only an issue of hurting the sentiments of entire Dalit community for whom Ambedkar is a God, but it was also an affront to all those who considered Ambedkar as an icon for liberal democracy. The book does not entirely concern with the Katiyar controversy, however. -
Asian Religions in British Columbia
Asian Religions in British Columbia DeVries hi_res.pdf 1 4/26/2010 8:19:22 PM Asian Religions and Society Series Also in the series: Pilgrims, Patrons, and Place: Localizing Sanctity in Asian Religions Edited by Phyllis Granoff and Koichi Shinohara Images in Asian Religions: Texts and Contexts Edited by Phyllis Granoff and Koichi Shinohara Gandhāran Buddhism: Archaeology, Art, and Texts Edited by Kurt Behrendt and Pia Brancaccio Japan’s Modern Prophet: Uchimura Kanzô, 1861-1930 John F. Howes American Missionaries, Christian Oyatoi, and Japan, 1859-73 Hamish Ion Reforming Japan: The Woman’s Christian Temperance Union in the Meiji Period Elizabeth Dorn Lublin DeVries hi_res.pdf 2 4/26/2010 8:20:04 PM Edited by Larry DeVries, Don Baker, and Dan Overmyer RELIGIONS IN BRITISH COLUMBIA DeVries hi_res.pdf 3 4/26/2010 8:20:04 PM © UBC Press 2010 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, without prior written permission of the publisher, or, in Canada, in the case of photocopying or other reprographic copying, a licence from Access Copyright (Canadian Copyright Licensing Agency), www.accesscopyright.ca. 21 20 19 18 17 16 15 14 13 12 11 10 5 4 3 2 1 Printed in Canada -on FSC-certified ancient-forest-free paper (100 post-consumer recycled) that is processed chlorine- and acid-free. Printed in Canada on acid-free paper Library and Archives Canada Cataloguing in Publication Asian religions in British Columbia / edited by Larry DeVries, Don Baker, and Dan Overmyer. -
Government of India Ministry of Home Affairs Rajya Sabha
GOVERNMENT OF INDIA MINISTRY OF HOME AFFAIRS RAJYA SABHA UNSTARRED QUESTION NO. †521 TO BE ANSWERED ON THE 20TH DECEMBER, 2017/AGRAHAYANA 29, 1939 (SAKA) COMMUNAL VIOLENCE AND TENSION IN THE COUNTRY †521. SHRI P. L. Punia: Will the Minister of HOME AFFAIRS be pleased to state: (a) the number of incidents of communal violence and tension in the country, the State-wise details thereof for the years 2014-15 and 2016; (b) the extent of loss of life and property during such incidents, the State-wise details for the last three years; (c) the names of organisations having role behind communal violence and tension and incidents of atrocities in the name of ghar wapsi (religious conversion), love jihad and cow vigilantism and the details of action taken against them; and (d) the details of guidelines issued by Government to prevent far increasing incidents of communal violence and tension? ANSWER MINISTER OF STATE IN THE MINISTRY OF HOME AFFAIRS (SHRI HANSRAJ GANGARAM AHIR) (a) to (c) As per available information, the State-wise details of communal incidents and persons killed therein during the year 2014, 2015 and 2016 are enclosed at Annexure. “Public Order” and “Police” are State subjects as per the provisions of the Constitution of India. The responsibilities of maintaining law and order, investigation/registration/prosecution of crimes (including communal violence), --2-- --2-- R.S.US.Q NO. 521 FOR 20.12.2017 conviction of accused, protection of life and property etc. and maintaining relevant data rest primarily with the respective State Governments. The details regarding persons arrested/convicted, organisations involved, action taken against them, damages to property etc. -
From Secular Democracy to Hindu Rashtra Gita Sahgal*
Feminist Dissent Hindutva Past and Present: From Secular Democracy to Hindu Rashtra Gita Sahgal* *Correspondence: secularspaces@ gmail.com Abstract This essay outlines the beginnings of Hindutva, a political movement aimed at establishing rule by the Hindu majority. It describes the origin myths of Aryan supremacy that Hindutva has developed, alongside the campaign to build a temple on the supposed birthplace of Ram, as well as the re-writing of history. These characteristics suggest that it is a far-right fundamentalist movement, in accordance with the definition of fundamentalism proposed by Feminist Dissent. Finally, it outlines Hindutva’s ‘re-imagining’ of Peer review: This article secularism and its violent campaigns against those it labels as ‘outsiders’ has been subject to a double blind peer review to its constructed imaginary of India. process Keywords: Hindutva, fundamentalism, secularism © Copyright: The Hindutva, the fundamentalist political movement of Hinduism, is also a Authors. This article is issued under the terms of foundational movement of the 20th century far right. Unlike its European the Creative Commons Attribution Non- contemporaries in Italy, Spain and Germany, which emerged in the post- Commercial Share Alike License, which permits first World War period and rapidly ascended to power, Hindutva struggled use and redistribution of the work provided that to gain mass acceptance and was held off by mass democratic movements. the original author and source are credited, the The anti-colonial struggle as well as Left, rationalist and feminist work is not used for commercial purposes and movements recognised its dangers and mobilised against it. Their support that any derivative works for anti-fascism abroad and their struggles against British imperialism and are made available under the same license terms. -
E-Digest on Ambedkar's Appropriation by Hindutva Ideology
Ambedkar’s Appropriation by Hindutva Ideology An E-Digest Compiled by Ram Puniyani (For Private Circulation) Center for Study of Society and Secularism & All India Secular Forum 602 & 603, New Silver Star, Behind BEST Bus Depot, Santacruz (E), Mumbai: - 400 055. E-mail: [email protected], www.csss-isla.com Page | 1 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology Preface Many a debates are raging in various circles related to Ambedkar’s ideology. On one hand the RSS combine has been very active to prove that RSS ideology is close to Ambedkar’s ideology. In this direction RSS mouth pieces Organizer (English) and Panchjanya (Hindi) brought out special supplements on the occasion of anniversary of Ambedkar, praising him. This is very surprising as RSS is for Hindu nation while Ambedkar has pointed out that Hindu Raj will be the biggest calamity for dalits. The second debate is about Ambedkar-Gandhi. This came to forefront with Arundhati Roy’s introduction to Ambedkar’s ‘Annihilation of Caste’ published by Navayana. In her introduction ‘Doctor and the Saint’ Roy is critical of Gandhi’s various ideas. This digest brings together some of the essays and articles by various scholars-activists on the theme. Hope this will help us clarify the underlying issues. Ram Puniyani (All India Secular Forum) Mumbai June 2015 Page | 2 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology Contents Page No. Section A Ambedkar’s Legacy and RSS Combine 1. Idolatry versus Ideology 05 By Divya Trivedi 2. Top RSS leader misquotes Ambedkar on Untouchability 09 By Vikas Pathak 3. -
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. -
SLP Crl No. 2275 of 2011
REPORTABLE IN THE SUPREME COURT OF INDIA CRIMINAL APPELLATE JURISDICTION Criminal Appeal No.751of 2017 (@Special Leave Petition (Criminal) No.2275 of 2011) State (through) Central Bureau of Investigation …Appellant Versus Shri Kalyan Singh (former CM of UP) & Ors. …Respondents J U D G M E N T R.F. NARIMAN, J. Leave granted. 1. The present appeal arises out of the demolition of Babri Masjid. We are concerned in this case with two FIRs lodged on 6th December, 1992. The first viz. Crime No.197 of 1992, is against lakhs of kar sewaks alleging the offences of dacoity, robbery, causing of hurt, injuring/defiling places of public worship, promoting enmity between two groups on grounds of religion, etc. The IPC offences were, therefore, under Sections 153-A, 295, 297, 332, 337, 338, 395 and 397. The second FIR 1 viz. FIR No.198 of 1992 was lodged against eight persons named therein - Mr. L.K. Advani, Mr. Ashok Singhal, Mr. Vinay Katiar, Ms. Uma Bharati, Ms. Sadhvi Ritambara, Mr. Murli Manohar Joshi, Mr. Giriraj Kishore and Mr. Vishnu Hari Dalmia, two of whom are dead due to passage of time viz. Mr. Ashok Singhal and Mr. Giriraj Kishore. The FIR alleges offences under Sections 153-A, 153-B and Section 505 IPC. 46 further FIRs pertaining to cognizable offences and 1 FIR pertaining to non- cognizable offences were also lodged. Initially, a Special Court set up at Lalitpur was to try these cases but subsequently notifications were issued by the State Government, after consultation with the High Court, dated 8 th September, 1993 whereby these cases were to be tried by a Special Court at Lucknow. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
A/HRC/28/NGO/95 General Assembly
United Nations A/HRC/28/NGO/95 General Assembly Distr.: General 23 February 2015 English only Human Rights Council Twenty-eighth session Agenda item 3 Promotion and protection of all human rights, civil, political, economic, social and cultural rights, including the right to development Written statement* submitted by the Society for Threatened Peoples, a non-governmental organization in special consultative status The Secretary-General has received the following written statement which is circulated in accordance with Economic and Social Council resolution 1996/31. [16 February 2015] * This written statement is issued, unedited, in the language(s) received from the submitting non- governmental organization(s). GE.15-03365 (E) A/HRC/28/NGO/95 Religious Freedom in India and Pakistan Situation in India The growing influence of Hindu nationalists in India is leading to a targeted marginalization of Christians and Muslims and to a general climate of intimidation and violence against other faiths. India's democracy is at a crossroads. If Prime Minister Narendra Modi fails to take action against the Hindu extremists, India's reputation as a nation of law is at stake. More and more often, churches or mosques are burned down – and people of other faiths are forced to convert to Hinduism. Christians and Muslims in India are not only demanding better protection, but also clear words and actions of the Prime Minister to ensure religious freedom in Asia's largest democracy. In the beginning of February 2015, Hindu nationalists had gotten worldwide attention for announcing plans to forcibly marry couples who show themselves in public on Valentine's Day. -
The Saffron Wave Meets the Silent Revolution: Why the Poor Vote for Hindu Nationalism in India
THE SAFFRON WAVE MEETS THE SILENT REVOLUTION: WHY THE POOR VOTE FOR HINDU NATIONALISM IN INDIA A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Tariq Thachil August 2009 © 2009 Tariq Thachil THE SAFFRON WAVE MEETS THE SILENT REVOLUTION: WHY THE POOR VOTE FOR HINDU NATIONALISM IN INDIA Tariq Thachil, Ph. D. Cornell University 2009 How do religious parties with historically elite support bases win the mass support required to succeed in democratic politics? This dissertation examines why the world’s largest such party, the upper-caste, Hindu nationalist Bharatiya Janata Party (BJP) has experienced variable success in wooing poor Hindu populations across India. Briefly, my research demonstrates that neither conventional clientelist techniques used by elite parties, nor strategies of ideological polarization favored by religious parties, explain the BJP’s pattern of success with poor Hindus. Instead the party has relied on the efforts of its ‘social service’ organizational affiliates in the broader Hindu nationalist movement. The dissertation articulates and tests several hypotheses about the efficacy of this organizational approach in forging party-voter linkages at the national, state, district, and individual level, employing a multi-level research design including a range of statistical and qualitative techniques of analysis. In doing so, the dissertation utilizes national and author-conducted local survey data, extensive interviews, and close observation of Hindu nationalist recruitment techniques collected over thirteen months of fieldwork. BIOGRAPHICAL SKETCH Tariq Thachil was born in New Delhi, India. He received his bachelor’s degree in Economics from Stanford University in 2003. -
Assimilation in a Postcolonial Context: the Hindu Nationalist Discourse on Westernization
Sylvie Guichard Assimilation in a Postcolonial Context: the Hindu Nationalist Discourse on Westernization Just a few days after the brutal rape of a 23 year-old woman in Delhi in December 2012, Mohan Bhagwat, chief of the Rashtriya Swayamsevak Sangh (RSS), the Hindu nationalist outfit at the heart of the Hindu nationalist move- ment declared: „Crimes against women happening in urban India are shame- ful. It is a dangerous trend. But such crimes won’t happen in Bharat or the rural areas of the country. You go to villages and forests of the country and there will be no such incidents of gangrape or sex crimes […]. Where ‚Bharat‘ becomes ‚India‘ with the influence of western culture, these types of incidents happen. The actual Indian values and culture should be established at every stratum of society where women are treated as ‚mother‘.“1 We see here a central theme of the Hindu nationalist discourse: a traditional Bharat (the Sanskrit name for the Indian subcontinent), a Hindu India, en- dangered by westernization and opposed to an already westernized India. This chapter explores this discourse on westernization: What does it mean for the Hindu nationalist movement? How does this movement speaks about west- ernization? And how has this discourse developed over time? The argument put forth has three parts (corresponding to the three sections of this chapter). We will see first that westernization can be considered as a form of feared or felt assimilation to a dominant, hegemonic, non-national cul- ture, or maybe, rather, to an imagined Western way of life (what some authors have called Occidentalism2); second that a form of chosen westernization is practiced in the Hindu nationalist movement as a strategy of „resistance by imitation“ in parallel with a discourse of „feared assimilation“; and third that when this discourse is applied to women and sexuality, it offers a meeting 1 Hindustan Times, „Rapes occur in ‚India‘, not in ‚Bharat‘: RSS chief“, 4 January 2013. -
Ghar Wapsi and the Ethics of Conversion in India and Other Non-Abrahamic Countries Murali Balaji Hindu American Foundation, [email protected]
International Journal of Indic Religions Volume 1 | Issue 1 Article 3 10-29-2017 Ghar Wapsi and the ethics of conversion in India and other non-Abrahamic countries Murali Balaji Hindu American Foundation, [email protected] Follow this and additional works at: https://digitalcommons.shawnee.edu/indicreligions Part of the Buddhist Studies Commons, Hindu Studies Commons, History of Religions of Eastern Origins Commons, and the South and Southeast Asian Languages and Societies Commons Recommended Citation Balaji, Murali (2017) "Ghar Wapsi and the ethics of conversion in India and other non-Abrahamic countries," International Journal of Indic Religions: Vol. 1 : Iss. 1 , Article 3. Available at: https://digitalcommons.shawnee.edu/indicreligions/vol1/iss1/3 This Research Article is brought to you for free and open access by Digital Commons @ Shawnee State University. It has been accepted for inclusion in International Journal of Indic Religions by an authorized editor of Digital Commons @ Shawnee State University. For more information, please contact [email protected]. Balaji: Ghar Wapsi and the ethics of conversion ISSN 2471-8947 International Journal of Indic Religions Ghar Wapsi and the ethics of conversion in India and other non-Abrahamic countries Murali Balaji Ph.D. Director, Hindu American Foundation [email protected] Abstract: The controversy over the Ghar Wapsi (homecoming) conversions in India has brought to focus the problematic ways in which freedom of (and from) religion and secularism have been idealized and enacted in the country since its independence. This paper looks at the state of discourse on conversion - especially the idea of predatory proselytization - and how Ghar Wapsi could compel both Christian and Muslim groups to re-examine the ways in which they convert non-Abrahamic populations.