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Secrets of RSS
Secrets of RSS DEMYSTIFYING THE SANGH (The Largest Indian NGO in the World) by Ratan Sharda © Ratan Sharda E-book of second edition released May, 2015 Ratan Sharda, Mumbai, India Email:[email protected]; [email protected] License Notes This ebook is licensed for your personal enjoyment only. This ebook may not be re-soldor given away to other people. If you would like to share this book with another person,please purchase an additional copy for each recipient. If you’re reading this book and didnot purchase it, or it was not purchased for your use only, then please return to yourfavorite ebook retailer and purchase your own copy. Thank you for respecting the hardwork of this author. About the Book Narendra Modi, the present Prime Minister of India, is a true blue RSS (Rashtriya Swayamsevak Sangh or National Volunteers Organization) swayamsevak or volunteer. More importantly, he is a product of prachaarak system, a unique institution of RSS. More than his election campaigns, his conduct after becoming the Prime Minister really tells us how a responsible RSS worker and prachaarak responds to any responsibility he is entrusted with. His rise is also illustrative example of submission by author in this book that RSS has been able to design a system that can create ‘extraordinary achievers out of ordinary people’. When the first edition of Secrets of RSS was released, air was thick with motivated propaganda about ‘Saffron terror’ and RSS was the favourite whipping boy as the face of ‘Hindu fascism’. Now as the second edition is ready for release, environment has transformed radically. -
“Othering” Oneself: European Civilian Casualties and Representations of Gendered, Religious, and Racial Ideology During the Indian Rebellion of 1857
“OTHERING” ONESELF: EUROPEAN CIVILIAN CASUALTIES AND REPRESENTATIONS OF GENDERED, RELIGIOUS, AND RACIAL IDEOLOGY DURING THE INDIAN REBELLION OF 1857 A Thesis Presented to The Faculty of the College of Arts and Sciences Florida Gulf Coast University In Partial Fulfillment Of the Requirement for the Degree of Masters of Arts in History By Stefanie A. Babb 2014 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Masters of Arts in History ________________________________________ Stefanie A. Babb Approved: April 2014 _________________________________________ Eric A. Strahorn, Ph.D. Committee Chair / Advisor __________________________________________ Frances Davey, Ph.D __________________________________________ Habtamu Tegegne, Ph.D. The final copy of this thesis has been examined by the signatories and we find that both the content and the form meet acceptable presentation standards of scholarly work in the above mentioned discipline. Copyright © 2014 by Stefanie Babb All rights reserved One must claim the right and the duty of imagining the future, instead of accepting it. —Eduardo Galeano iv CONTENTS PREFACE v ACKNOWLEDGMENTS vi INTRODUCTION 1 CHAPTER ONE HISTORIOGRAPHY 12 CHAPTER TWO LET THE “OTHERING” BEGIN 35 Modes of Isolation 39 Colonial Thought 40 Racialization 45 Social Reforms 51 Political Policies 61 Conclusion 65 CHAPTER THREE LINES DRAWN 70 Outbreak at Meerut and the Siege on Delhi 70 The Cawnpore Massacres 78 Changeable Realities 93 Conclusion 100 CONCLUSION 102 APPENDIX A MAPS 108 APPENDIX B TIMELINE OF INDIAN REBELLION 112 BIBLIOGRAPHY 114 v Preface This thesis began as a seminar paper that was written in conjunction with the International Civilians in Warfare Conference hosted by Florida Gulf Coast University, February, 2012. -
Religious Riots and Electoral Politics in India
IZA DP No. 9522 Religious Riots and Electoral Politics in India Sriya Iyer Anand Shrivastava November 2015 DISCUSSION PAPER SERIES Forschungsinstitut zur Zukunft der Arbeit Institute for the Study of Labor Religious Riots and Electoral Politics in India Sriya Iyer University of Cambridge and IZA Anand Shrivastava University of Cambridge Discussion Paper No. 9522 November 2015 IZA P.O. Box 7240 53072 Bonn Germany Phone: +49-228-3894-0 Fax: +49-228-3894-180 E-mail: [email protected] Any opinions expressed here are those of the author(s) and not those of IZA. Research published in this series may include views on policy, but the institute itself takes no institutional policy positions. The IZA research network is committed to the IZA Guiding Principles of Research Integrity. The Institute for the Study of Labor (IZA) in Bonn is a local and virtual international research center and a place of communication between science, politics and business. IZA is an independent nonprofit organization supported by Deutsche Post Foundation. The center is associated with the University of Bonn and offers a stimulating research environment through its international network, workshops and conferences, data service, project support, research visits and doctoral program. IZA engages in (i) original and internationally competitive research in all fields of labor economics, (ii) development of policy concepts, and (iii) dissemination of research results and concepts to the interested public. IZA Discussion Papers often represent preliminary work and are circulated to encourage discussion. Citation of such a paper should account for its provisional character. A revised version may be available directly from the author. -
Understanding Narratives of Harmony from the Nellie Massacre, 1983
Genocide Studies and Prevention: An International Journal Volume 14 Issue 2 Denial Article 4 9-4-2020 Denying the Animosity: Understanding Narratives of Harmony from the Nellie Massacre, 1983 Jabeen Yasmeen Indian Institute of Technology Follow this and additional works at: https://scholarcommons.usf.edu/gsp Recommended Citation Yasmeen, Jabeen (2020) "Denying the Animosity: Understanding Narratives of Harmony from the Nellie Massacre, 1983," Genocide Studies and Prevention: An International Journal: Vol. 14: Iss. 2: 2-19. DOI: https://doi.org/10.5038/1911-9933.14.2.1732 Available at: https://scholarcommons.usf.edu/gsp/vol14/iss2/4 This Article is brought to you for free and open access by the Open Access Journals at Scholar Commons. It has been accepted for inclusion in Genocide Studies and Prevention: An International Journal by an authorized editor of Scholar Commons. For more information, please contact [email protected]. Denying the Animosity: Understanding Narratives of Harmony from the Nellie Massacre, 1983 Acknowledgements I would like to thank my PhD supervisor Dr. Paulomi Chakraborty for her feedback on the article and the Indian Institute of Technology Bombay for funding my attendance in the conference "Denial: The Final Stage of Genocide" at University of North Carolina at Charlotte, where parts of this paper were first selected and presented. This article is available in Genocide Studies and Prevention: An International Journal: https://scholarcommons.usf.edu/gsp/vol14/iss2/4 Denying the Animosity: Understanding Narratives -
EXEMPLAR the Journal of South Asian Studies
EXEMPLAR THE journal of south asian studies volume 2 number 1 SPRING 2013 84 The Expression of Muslim Identity in South Asia Since 1947: Political, Social, and Religious Outlets Syed Hussain Shaheed Soherwordi, University of Peshawar ince 1947, the Muslim community of South dian nation state. I will then look at communalism in Asia has been struggling over how their identity India and Bangladesh between Hindus and Muslims Sshould be expressed. In Bangladesh, India and after the events in Ayodhya in 1992, and conclude by Pakistan it is impossible to look at religion or politics exploring the social consequences of the entangle- in isolation. The two are intrinsically linked and both ment of religion and politics in Pakistan. I will argue play huge roles in influencing their societies. The is- throughout this essay that many of the problems for sue of Muslim identity is complex. Since 1947 Mus- Muslims in terms of their identity arise from the fact lims have been portrayed in an array of conflicting that social, religious and political issues in South Asia images; they have been seen as both the victims and are inexplicitly linked. the perpetrators of violence, as the pampered elite and The quest for Muslim identity in the Indian subcon- the persecuted poor. Obviously the Muslim identity in tinent can be traced back to the nineteenth century, South Asia has religious origins in Islam, but it has when Muslims began to mourn the disintegration of crossed from religious and social domains into the po- the Mughal Empire. With the arrival of the British, litical sector through both colonial “divide and rule” Muslims had to find new ways to assert their identity tactics and the 1947 partition, which used religion as a in India. -
Islam As a Lived Tradition
Islam as a Lived Tradition: Ethical Constellations of Muslim Food Practice in Mumbai Een verklaring van Islam als een Levende Traditie: Ethische Constellaties van Moslim Voedsel Praktijken in Mumbai (met een samenvatting in het Nederlands) Proefschrift ter verkrijging van de graad van doctor aan de Universiteit Utrecht op gezag van de rector magnificus, prof.dr. G.J. van der Zwaan, ingevolge het besluit van het college voor promoties in het openbaar te verdedigen op woensdag 10 mei 2017 des middags te 2.30 uur door Shaheed Tayob geboren op 28 juni 1984 te Kaapstad, Zuid Afrika 1A_BW proefschrift Shaheed Tayob[pr].job Table of Contents Table of Contents ..................................................................................................................................... i Acknowledgements ................................................................................................................................ iv Abstract ................................................................................................................................................. vii Chapter One: Islam as a Lived Tradition: The Ethics of Muslim Food Practices in Mumbai .................................................................................................................. 1 From Bombay to Mumbai: The Shifting Place of Muslims in the City .................................................. 3 The Anthropology of Islam: A Discursive Analysis ............................................................................... 11 Talal -
Brief: Communal Riots
---------------------------------------------------------------------------------------------------------------------------------------------------------------- BRIEF: COMMUNAL RIOTS India has a long history of communal strife between various communities. Before Independence, the country had witnessed worst communal violence. One of the first major communal riots took place in August 1893 in Mumbai in which about a hundred people were killed and 800 injured. The period between 1921 and 1940 marked a particularly difficult phase. Independent India witnessed its worst communal riots in 1948 after the partition. Post-Partition the scale of communal violence had come down considerably in the first decade. But during the 1960s, the politics of vote bank and of appeasement changed this relative calm into a more violent phase. A long-term study of communal violence in independent India would show that they became a permanent phenomenon after the 1960s. The graph remained high since the Jabalpur Riots, 1961. In 1964, there were 1,070 incidents — in 1960 there were only 26. In 1980s, under Rajiv Gandhi, the Union Government had embarked on identifying communally sensitive districts in the country and ended up identifying mostly those districts that have sizable Muslims population. Some of these communally sensitive spots in the country include Mumbai, Hyderabad, Ahmedabad, Lucknow, Meerut, Delhi, Kolkata among others. Riot After Riot About 58 major communal riots in 47 places since 1967. Ten in South India, 12 in East, 16 in West, 20 in North India Ahmedabad has seen five major riots; Hyderabad, four; Calcutta, none since ’64* The 1990s saw the most riots in the last five decades: 23 The 1970s saw seven riots, the 1980s, 14; the 2000s have seen 13 Total toll: 12,828 (South 597, West 3,426, East 3,581, North 5,224). -
Michael R. Hinz, Jr
TO PROTECT AND SERVE? THE INDIAN COLONIAL POLICE: 1861–1932 A Thesis by MICHAEL R. HINZ, JR. Submitted to the Office of Graduate Studies of Texas A&M University-Commerce in partial fulfillment of the requirements for the degree of MASTER OF ARTS August 2016 TO PROTECT AND SERVE? THE INDIAN COLONIAL POLICE: 1861–1932 A Thesis by MICHAEL R. HINZ, JR. Approved by: Advisor: William Kuracina Committee: Jessica Brannon-Wranosky Mark Moreno Head of Department: William Kuracina Dean of the College: Salvatore Attardo Dean of Graduate Studies: Arlene Horne iii Copyright © 2016 Michael Ray Hinz, Jr. iv ABSTRACT TO PROTECT AND SERVE? THE INDIAN COLONIAL POLICE: 1861–1932 Michael R. Hinz, Jr., MA Texas A&M University-Commerce, 2016 Advisor: William F. Kuracina, PhD Following the Munity of 1857 to independence in 1947, no single colonial institution was more essential for British rule than the Indian Colonial Police. Through this organization, challenges to the colonial regime were met; this institution also interacted most frequently with the indigenous population in India. Consequently, the colonial police of India represents a prism through which the rest of British colonial rule can be holistically understood. Reforms introduced to this police structure suggest that this imperial institution required accommodation to handle precise colonial law enforcement needs as the tide of indigenous nationalism, starting in the late nineteenth and early twentieth centuries, threatened to disrupt Britain’s foreign domination. Reforms, therefore, did not occur in a vacuum, but rather were introduced by the British in response to very precise conditions and imperial imperatives. v ACKNOWLEDGEMENTS I would like to thank my family, friends, and colleagues for their support during the preparation of the thesis. -
From Internet Resources PREFACE
From internet resources PREFACE As Delhi burned under the severe riot against the discrimination based on religion, President of United State Donald Trump was having a Bomance with India in the “Namaste Trump” presented by Prime Minister of India. Modi has tried to shield off poverty and slum by trying to hide the slums by building walls along the route Trump might travel. And the Delhi riots broke out a day before Trumps arrival. The root of the riot is the CAA, NRC and NPR which discriminate Muslim community from other religious groups. There was an immediate protestation and demonstration starting with the student communities in various states and also many states. The demonstrations were more naturally in Delhi. Apparently the BJP had brought in their parivar from some other state and made themselves ready for to start of a massacre. The Police force were also supporting the killlings and stone throwing. On the brighter side of it, many of the Hindu communities stood up for their neighbors. I have been trying make sense of it all and was collecting the news as they emerged from various sources. This is simply a collection of cut and paste of those. This is done so that the coming generations will not forget what happened to India under BJP. History will stand testimony. From internet resources CONTENTS PREFACE I HINDUTVA MOVEMENT II SAFFRON TERROR Iii NATIONAL REGISTER OF CITIZENS, CITIZENSHIP AMENDMENT ACT, NATIONAL POPULATION REGISTER (NRC, CAA, NPR) IV PROTESTS V NEARLY 2,000 PEOPLE WERE BROUGHT IN FROM OUTSIDE FOR RIOTS BY BJP VI INDIAN POLICE DELIBERATELY TARGETED MUSLIMS VII MASACRE OF MUSLIMS VIII REACTIONS IX US PRESIDENT TRUMP’S VISIT X PRIME MINISTER NARENDRA MODI’S RECORD FOR THE FIRST FOUR YEARS XI ISLAM IN INDIA XII THE ARYAN ORIGINS I HINDUTVA MOVEMENT https://www.quora.com/Is-Hindutva-largely-misunderstood https://stratagem.pk/setting-the-record-straight/saffron-terror-the-rising-tide-of-militant-hindutva/ “Mahatma Gandhi and Nehru hardly cared about Hindus to appease the minorities. -
A Fact Sheet on Communal Riots in India
---------------------------------------------------------------------------------------------------------------------------------------------------------------- A FACT SHEET ON COMMUNAL RIOTS IN INDIA Why this monograph? Riots have been a recurring phenomenon in India claiming hundreds of human lives as and when they occur. Yet the factual data gathering about riots, analysis of the reasons behind and critical review of post-riot situation continue to be ignored from time to time. Besides, as has been the experience, intellectual and political discourse about riots and the overall communal situation has always been acutely lod-sided against a particular community or a particular ideological group. This occasional paper of Public Policy Research Centre has tried to see hard facts related to major riots in India with an objective to have dispassionate and objective analysis of the communal riots in India. The objective behind this monograph is to help objective researchers and analysts. Background India has a long history of communal strife between various communities. Before Independence, the country had witnessed worst communal violence. One of the first major communal riots took place in August 1893 in Mumbai in which about a hundred people were killed and 800 injured. The period between 1921 and 1940 marked a particularly difficult phase. Independent India witnessed its worst communal riots in 1948 after the partition. Post-Partition the scale of communal violence had come down considerably in the first decade. But during the 1960s, the politics of vote bank and of appeasement changed this relative calm into a more violent phase. A long-term study of communal violence in independent India would show that they became a permanent phenomenon after the 1960s. -
Religious Violence in India with Special Reference of Hindu and Muslim
RELIGIOUS VIOLENCE IN INDIA WITH SPECIAL REFERENCE OF HINDU AND MUSLIM Koppula Victor Babu Abstract In today's world, religion and violence are often seen as phenomena that go hand in hand. Many religions are labeled as inherently violent and Western, secularized countries often condemn the close relationship between religion and politics in many non-Western countries as a breeding ground for violent extremism. A great deal of research has been done into the role of religion in extremist violence, war and rioting, which will be discussed further in this paper. Less attention, however, has been paid to the role of religion in bringing an end to violence and in promoting reconciliation. In my view, it is important to examine both together in order to fully understand the ambivalent nature of religion. Religion has been described as a double-edged sword which can promote and has promoted both violence and peace. At present day human beings are living on the edge of the sword, because of everywhere in the society or country people looking forward to harm, injury and always afflicting nature towards others. Because of these activities there is growth of telling illegal lie, deceiving, cheating viz. Hence criminal indulgences such as we are developed in the field of technology and scientific field. Why we don’t lead peaceful harmonious life in the society? Now we are completed 21th century we are already facing painful situation by the growth of population. Due to this we as human beings have been polluted air, water and earth in the name of development. -
Modernity's Garbage: Struggles Over Municipal
MODERNITY’S GARBAGE: STRUGGLES OVER MUNICIPAL SOLID WASTE IN URBAN INDIA by Aman Luthra A dissertation submitted to Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland October, 2015 © 2015 Aman Luthra All Rights Reserved ABSTRACT The challenges associated with waste are worsening with increasing urbanization and economic growth in contemporary India. A range of actors--public and private, formal and informal--currently manage urban waste. Challenged with managing growing quantities of waste, municipalities across the country have recently been outsourcing waste management services to private firms, and in the process privatizing what used to function as the urban commons of waste for the informal sector. This new form of privatization has created a struggle over access to waste. Using a combination of qualitative and quantitative methods based on fifteen months of fieldwork in Delhi, this dissertation examines waste as a contested object of urban planning in contemporary India, through four inter-related arguments. First, privatization of waste management services reveals a contradiction between neoliberal theory and practice. While free markets are privileged in neoliberal theory, the reforms disrupt existing well-functioning markets by displacing (or threatening to displace) countless independent informal entrepreneurs and set the stage for national oligopolies where a few firms dominate the landscape. Second, in response to such displacement or threats thereof, informal sector workers are organizing into formal entities that can enter into contracts to provide certain waste management services, through a process called formalization. This process requires disciplining informal workers and an expenditure of free labor on their part.