India After Independence
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Ex-Father of the Nation - the New York Times
Ex-Father of the Nation - The New York Times http://www.nytimes.com/2001/04/15/books/ex-father-of-the-nation.htm... April 15, 2001 By Pankaj Mishra GANDHI'S PASSION The Life and Legacy of Mahatma Gandhi. By Stanley Wolpert. Illustrated. 308 pp. New York: Oxford University Press. $27.50. In 1894, Mohandas Karamchand Gandhi arrived in South Africa as a young shiftless lawyer from India. He planned to spend a year; he ended up spending two extraordinary decades during which he moved from being the resentful victim of local racial humiliations to the initiator of a wholly new kind of political activism based upon nonviolence. When he finally left South Africa in 1914, after having organized a small and frequently trampled-upon Indian minority into a significant political force, his greatest Afrikaner adversary, Gen. Jan Smuts, was relieved enough to write to a friend, ''The saint has left our shores, I hope, forever.'' More than 30 years later, a few months after India's long-delayed independence in 1947, Gandhi was assassinated by a Hindu Brahmin named Nathuram Godse, who turned out to have been one of the many rationalists exasperated and bewildered by Gandhi. In a remarkably coherent statement in court, Godse explained that he had killed Gandhi in order to cleanse India of such ''old superstitious beliefs'' as the ''power of the soul, the inner voice, the fast, the prayer and the purity of the mind.'' He had felt that nonviolence of the kind Gandhi advocated could only ''lead the nation toward ruin.'' With Gandhi out of the way, Godse said, India would be ''free to follow the course founded on reason which I consider to be necessary for sound nation-building''; it would ''surely be practical, able to retaliate, and would be powerful with armed forces.'' Far from being a lone gunman, Godse spoke for millions of educated Hindus, including some of Gandhi's closest disciples, who felt that the ''father of the nation'' was a burden upon a country that now had to be governed in modern, rational ways. -
„Arab Spring“ and the Thai Elections
Between the „Arab Spring“ and the Thai elections The months long reporting on the unrest in the Arab world misses one important point; each and every country engulfed by the popular revolt is a republic, while monarchies (situated predominantly on the Arabian Peninsula, GCC) remain largely intact. Difference between e.g. Libya or Tunisia and Saudi Arabia or U.A.E. is not only geographic – it is fundamental. The first are formal democracies of republican type (traditionally promoting a secular pan-Arabism) and later are real autocracies of hereditary monarchy type (closer to the rightist Islamic than a pan-Arabic ideology). Since its independence, Tunisia, Libya or Egypt have kept democratic election process and institutional setup of executive, judicial and legislative branch – in formal sense, although in reality they have often been run by the alienated power structures of over-dominant party leader (guardian of revolution, or other sort of „father of the nation‟). Authoritarian monarchies have been, and still are ruled by a direct royal decree without even formally electable democratic institutions. Modern political history analyses give us a powerful reminder that the most exposed and most vulnerable states are countries transitioning from a formal to a real democracy. Despotic absolutistic regimes are fast, brutal and decisive in suppressing popular revolt (some of them even declining over decades to sign the fundamental Charter on HR). After all, the source of their legitimacy is an omnipresent and omnipotent apparatus of coercion (police, royal guard, army), not a democratically contested popular support in the multiparty scenery. Real democracies with the well-consolidated institutions, civil sector and matured political culture of electorate enjoy larger system legitimacy. -
Att Ratifications Applauded by the Prime Minister
SEPTEMBER 2014 ATT RATIFICATIONS APPLAUDED BY THE PRIME MINISTER The 50th ratication for the Arms Trade Treaty (ATT) to enter into force was received at the United Nations on 25th September, 2014 when The Bahamas, Saint Lucia, Portugal, Senegal and Uruguay all ratied the treaty bringing the number of countries to 53. SEPTEMBER 2014 TABLE OF ATT RATIFICATION APPLAUDED BY THE CONTENTS PRIME MINISTER Pg 2 - ATT RATIFICATION APPLAUDED BY THE PRIME MINISTER Pg 3 - MINISTER DOOKERAN DESCRIBES TRINIDAD AND TOBAGO’S PARTICIPATION AT UNGA AS A SUCCESS - TRINIDAD AND TOBAGO SIGNS THE NATIONAL INDICATIVE PROGRAMME Pg 4 - TRINIDAD AND TOBAGO ADOPTS THE AOSIS LEADERS’ DECLARATION 2014 Prime Minister Kamla Persad-Bissessar delivers address at the General Debate of the - EUROPEAN FUNDING FOR TRINIDAD AND 69th Session of the United Nations General Assembly TOBAGO rime Minister Kamla Persad-Bissessar lauded the ratification of the Arms Trade Treaty (ATT) by members of the regional and international communities as Pg 5 - EDUCATE THE YOUTH ON RESISTANCE a means of ensuring more peaceful resolution to international conflict. She AGAINST COLONIAL DOMINATION P said this “marked the achievement of another milestone for the international community and a triumph for multilateral diplomacy as the preferred means to Pg 6 - CULTURAL CONNECTIONS resolve the most serious problems confronting the international community.” The Pg 7 - P.S. PARILLON BEGINS HER NEW JOURNEY Prime Minister indicated that she was very pleased that among those States which ratified the Treaty were The Bahamas and St. Lucia bringing the total number of IN LIFE ratifications by CARICOM States to eight, with all fourteen having already signed Pg 8 - NATIONALS CELEBRATE REPUBLIC DAY the ATT. -
Water Insecurity and Sanitation in Asia
WATER INSECURITY AND SANITATION IN ASIA Edited by Naoyuki Yoshino, Eduardo Araral, and KE Seetha Ram ASIAN DEVELOPMENT BANK INSTITUTE PANTONE 281C WATER INSECURITY AND SANITATION IN ASIA Edited by Naoyuki Yoshino, Eduardo Araral, and KE Seetha Ram © 2019 Asian Development Bank Institute All rights reserved. First printed in 2019. ISBN 978–4–89974–113–8 (Print) ISBN 978–4–89974–114-5 (PDF) The views in this publication do not necessarily reflect the views and policies of the Asian Development Bank Institute (ADBI), its Advisory Council, ADB’s Board or Governors, or the governments of ADB members. ADBI does not guarantee the accuracy of the data included in this publication and accepts no responsibility for any consequence of their use. ADBI uses proper ADB member names and abbreviations throughout and any variation or inaccuracy, including in citations and references, should be read as referring to the correct name. By making any designation of or reference to a particular territory or geographic area, or by using the term “recognize,” “country,” or other geographical names in this publication, ADBI does not intend to make any judgments as to the legal or other status of any territory or area. Users are restricted from reselling, redistributing, or creating derivative works without the express, written consent of ADBI. The Asian Development Bank recognizes “China” as the People’s Republic of China, "Korea" as the Republic of Korea, and "Vietnam" as Viet Nam. Note: In this publication, “$” refers to US dollars. Asian Development Bank Institute -
Gandhi's View on Judaism and Zionism in Light of an Interreligious
religions Article Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology Ephraim Meir 1,2 1 Department of Jewish Philosophy, Bar-Ilan University, Ramat Gan 5290002, Israel; [email protected] 2 Stellenbosch Institute for Advanced Study (STIAS), Wallenberg Research Centre at Stellenbosch University, Stellenbosch 7600, South Africa Abstract: This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking. Keywords: Gandhi; interreligious theology; Judaism; Zionism; satyagraha satyagraha This article situates Mohandas Karamchand Gandhi’s in the perspective of a Jewish dialogical philosophy and theology. I focus upon the question to what extent Citation: Meir, Ephraim. 2021. Gandhi’s religious outlook and satyagraha, initiated during his period in South Africa, con- Gandhi’s View on Judaism and tribute to intercultural and interreligious understanding and communication. -
Revisiting the Assassination of the Mahatma*
61 MRIDULA MUKHERJEE Revisiting the Assassination of the Mahatma* On January 30, 1948, in a little over six months after the tragedy of the Partition, another tragedy visited the fledgling state.1 If Partition could largely be ascribed to Muslim communalism, aided by colonialism, then Hindu communalism bears the responsibility for the assassination of the “greatest living Hindu”. In Nehru’s words:2 Communalism resulted not only in the division of the country, which inflicted a deep wound in the heart of the people which will take a long time to heal if it ever heals but also assassination of the Father of the Nation, Mahatma Gandhi. Gandhiji’s assassination was a premeditated act. In November 1947, Karyanand Sharma, the CPI kisan leader from Bihar, had warned that the demand for a Hindu Raj “was very bad and behind it there was a conspiracy to murder Gandhiji and Panditji.”3 Gandhi himself understood the true nature of the abortive attempt that was made on his life on January 20, 1948. When a co-worker wondered if the bomb blast was accidental, he replied: “The fool; Don’t you see, there is a terrible and widespread conspiracy behind it?”4 In his Presidential Address to the Hindu Mahasabha in 1937, Savarkar, the creator of the concept of Hindutva, the first to *Excerpt from the Presidential Address ( Modern India) Indian History Congress, 2011, Malda, West Bengal 62 MARXIST propound the two-nation theory, and the organiser of the conspiracy to murder the Mahatma, declared: ‘India cannot be assumed today to be an unitarian and homogenous nation, but on the contrary there are two nations in the main, Hindus and Muslims, in India.’ He refers to ‘centuries of a cultural, religious and national antagonism between the Hindus and the Moslems’. -
Contextual Background of the United Arab Emirates (UAE)
Chapter 2 Contextual Background of the United Arab Emirates (UAE) Dubai is a stirring alchemy of profound traditions and ambitious futuristic vision wrapped into starkly evocative desert splendour. Anonymous ∵ To fully understand the themes within the participants’ stories it is important to understand the context in which these took place. Foremost in the context is an understanding of the Islamic roots that underpin the participants’ world view. Islam is inextricably interwoven into the everyday life of Muslim women, playing a key role in how they construct their identities of self. The values of modesty, humility, service to others, credibility, caring for family and the daily practices and rituals of Islam underpin the participants’ stories. The span of time of participants’ stories covered the 1950s to the present. During that period the UAE went through some dramatic changes in education, the socioeconomic sector and governance. Prior to Federation in 1971 the current UAE comprised separate emirates and was known as the Trucial States. The population was centered either in larger coastal towns such as Dubai and Abu Dhabi or in smaller villages in the oases and mountain regions. Economic activity in the urban areas was mainly centered around agriculture, pearl diving, fishing and mercantile/trading activity. Social life was dominated by a tribal system with well structured social hierarchies and kinship structures. There was no formal education system prior to 1953 when the first boys’ school opened in Sharjah emirate but children (boys) from wealthy families were often sent abroad for their education. During this period local children were educated by ‘mutawa’a,’ respected local men and women who taught groups of children in their homes. -
On the Art of Dying: Death and the Specter of Gandhi
VINAY LAL On the Art of Dying: Death and the Specter of Gandhi Such was the end, Echecrates, of our friend: concerning whom I may truly say, that of all men of his time whom I have known, he was the wisest and justest and best. —Plato, Phaedo i: the timepiece and the last walk On the evening of January 30, 1948, around ten minutes past five o’clock, Gandhi emerged from the interior of Birla House, where he had been immersed in a meeting with his close associate Sardar Patel, and began to walk towards the garden for his customary evening prayer. A crowd was gathered as usual to catch a glimpse of the old man and seek his audience; among those awaiting his presence were the American journalist Vincent Sheean and BBC’s Delhi correspon- dent, Bob Stimson. But something was amiss: though scarcely a Protestant, Gandhi could well have been mistaken for one, considering that he swore both by punctuality and by the maxim that “cleanliness is next to Godliness,” and yet this evening the prayer meeting had not commenced at 5 pm. Gandhi had failed to keep time, prompting Stimson to remark to Sheean, “Well, this is strange. Gandhi’s late. He’s 1 Vincent Sheean, Lead, Kindly Light: practically never late.’1 Gandhi’s life was governed by the watch to an Gandhi and the Way to Peace (New unusual degree, but he was no prisoner of time; remarkably, though York: Random House, 1949), 202. he adhered to a meticulous, even punishing, schedule for much of his life, Gandhi was generous in giving his time to others, whatsoever their station in life. -
How Do Non-Democratic Regimes Claim Legitimacy? Comparative Insights from Post-Soviet Countries
A Service of Leibniz-Informationszentrum econstor Wirtschaft Leibniz Information Centre Make Your Publications Visible. zbw for Economics von Soest, Christian; Grauvogel, Julia Working Paper How Do Non-Democratic Regimes Claim Legitimacy? Comparative Insights from Post-Soviet Countries GIGA Working Papers, No. 277 Provided in Cooperation with: GIGA German Institute of Global and Area Studies Suggested Citation: von Soest, Christian; Grauvogel, Julia (2015) : How Do Non-Democratic Regimes Claim Legitimacy? Comparative Insights from Post-Soviet Countries, GIGA Working Papers, No. 277, German Institute of Global and Area Studies (GIGA), Hamburg This Version is available at: http://hdl.handle.net/10419/121908 Standard-Nutzungsbedingungen: Terms of use: Die Dokumente auf EconStor dürfen zu eigenen wissenschaftlichen Documents in EconStor may be saved and copied for your Zwecken und zum Privatgebrauch gespeichert und kopiert werden. personal and scholarly purposes. Sie dürfen die Dokumente nicht für öffentliche oder kommerzielle You are not to copy documents for public or commercial Zwecke vervielfältigen, öffentlich ausstellen, öffentlich zugänglich purposes, to exhibit the documents publicly, to make them machen, vertreiben oder anderweitig nutzen. publicly available on the internet, or to distribute or otherwise use the documents in public. Sofern die Verfasser die Dokumente unter Open-Content-Lizenzen (insbesondere CC-Lizenzen) zur Verfügung gestellt haben sollten, If the documents have been made available under an Open gelten abweichend von diesen Nutzungsbedingungen die in der dort Content Licence (especially Creative Commons Licences), you genannten Lizenz gewährten Nutzungsrechte. may exercise further usage rights as specified in the indicated licence. www.econstor.eu Inclusion of a paper in the Working Papers series does not constitute publication and should limit in any other venue. -
Fiction, Film, Painting, and Comparative Literature
CLCWeb: Comparative Literature and Culture ISSN 1481-4374 Purdue University Press ©Purdue University Volume 15 (2013) Issue 6 Article 7 Fiction, Film, Painting, and Comparative Literature Ramona L. Ceciu Jadavpur University Follow this and additional works at: https://docs.lib.purdue.edu/clcweb Part of the American Studies Commons, Comparative Literature Commons, Education Commons, European Languages and Societies Commons, Feminist, Gender, and Sexuality Studies Commons, Other Arts and Humanities Commons, Other Film and Media Studies Commons, Reading and Language Commons, Rhetoric and Composition Commons, Social and Behavioral Sciences Commons, Television Commons, and the Theatre and Performance Studies Commons Dedicated to the dissemination of scholarly and professional information, Purdue University Press selects, develops, and distributes quality resources in several key subject areas for which its parent university is famous, including business, technology, health, veterinary medicine, and other selected disciplines in the humanities and sciences. CLCWeb: Comparative Literature and Culture, the peer-reviewed, full-text, and open-access learned journal in the humanities and social sciences, publishes new scholarship following tenets of the discipline of comparative literature and the field of cultural studies designated as "comparative cultural studies." Publications in the journal are indexed in the Annual Bibliography of English Language and Literature (Chadwyck-Healey), the Arts and Humanities Citation Index (Thomson Reuters ISI), -
The Origins of Non-Violence
The Origins of Non-violence Tolstoy and Gandhi in Their Historical Settings Martin Green The Origins of Non-violence This book describes the world-historical forces, acting on the periphery of the modern world—in Russia in the nineteenth century—which developed the idea of nonviolence in Tolstoy and then in Gandhi. It was from Tolstoy that Gandhi first learned of this idea, but those world-historical forces acted upon and through both men. The shape of the book is a convergence, the coming together of two widely separate lives, under the stress of history. The lives of Tolstoy and Gandhi begin at widely separate points— of time, of place, of social origin, of talent and of conviction; in the course of their lives, they become, respectively, military officer and novelist, and lawyer and political organizer. They win fame in those roles; but in the last two decades of their lives, they occupy the same special space—ascetic/saint/prophet. Tolstoy and Gandhi were at first agents of modern reform, in Russia and India. But then they became rebels against it and led a profound resistance—a resistance spiritually rooted in the traditionalism of myriad peasant villages. The book’s scope and sweep are enormous. Green has made history into an absorbing myth—a compelling and moving story of importance to all scholars and readers concerned with the history of ideas. www.mkgandhi.org Page 1 The Origins of Non-violence Preface This book tells how the modern version of nonviolence—and Satyagraha, and war-resistance, and one kind of anti-imperialism, even— were in effect invented by Tolstoy and Gandhi. -
Very-Very Short Answer
Very-Very Short Answer Q.1. Complete the sentence: ‘ ___________’ is a famous speech made by the first Prime Minister, Jawahar Lal Nehru at the midnight hour of 14–15 August 1947. Ans. Tryst with destiny. Q.2. State True or False. Freedom came with the partition, unprecedented violence and trauma of displacement. Ans. True. Q.3. Correct and rewrite the statement: Three stamps issued in 1950 to mark the First Republic Day tell us about the future plans of the new republic. Ans. Three stamps issued in 1950 to mark the First Republic Day tell us about the challenges to the new republic. Q.4. Match the following: ‘A’ ‘B’ i. Sardar Patel a. Division of hearts ii. Khan Abdul Gaffar Khan b. Gandhiji’s Assassination iii. Nathuram Godse c. India’s Deputy Prime Minister and the iv. Survivors described partition Home Minister d. Frontier Gandhi Ans. (i) - (c), (ii) - (d), (iii) - (b), (iv) - (a). Q.5. Who gave the speech titled ‘tryst with destiny’ and when? [CBSE (Comptt.) 2014] Ans. First Prime Minister of the independent India, Jawaharlal Nehru. Q.6. When was the constitution of India adopted and signed by the members of constituent assembly? When was it brought into force? [CBSE Delhi 2013] Ans. Constitution of India was signed and adopted on 26th Nov, 1949. It was brought into force on 26th Jan, 1950. Q.7. What did independence bring along to India? Ans. India got partition along with independence. Q.8. How many major challenges were before India after independence? Ans. India had three major challenges after the independence.