IN DURING 1972-1992

A SELECT ANNOTATED BIBLIOGRAPHY Submitted in Partial fulfilment of the requirements of the Award of the Degree of itlasster of librarp Sc Mormation ^titntt 1991-1992

Uader the Si^iervisicm of Mr. S. HASSAN ZAMARRUD READER

By MOHD. MERAJUDDIN Roll No. 91 L$M-18 Enrolment No. S-0S77

DEPARTMENT OF LIBRARY 6 INFORMATION SCIENCE ALI6ARH MUSLIM UNIVERSITY ALIGARH 1992 DS2040

.-v^C'Z^^^

N\ *^i ^^'^^^J^^^ DEDICATED TO MY LOVING PARENTS CONTENTS

Acknowledgements ii - iii

Scope, aim and Methodology iv - vii

List of Journals and newspapers documented viii

DESCRIPTIVE PART

Introduction 01 - A8

BIBLIOGRAPHICAL PART

Bibliography with annotations ^^ ~ ''57

ALPHABETICAL INDEX PART

Author Index 158 - 165

Title Index 166 - 174 ii

ACKNOWLEDGEMENTS

It is solely and exclusively due to the mercy of Almighty God that I have been able to complete my disser*- tation and I bow my head before him*

With due respect I express my deep seaise of gratitude for my teacher# Prof. M, Sabir Husain» Chaiiman, Departm^it of Library & Information Science* who has provided necessary facilities and valuable guidance throughout my stay in the department•

I am highly thankful for my supervisor Mr* S* Hasan Zamarrad# Reader* Department of Library & Information Science* A*M*U** Aligarh* for his inspiring guidance and perceptive advice throughout my stay in the department* especially during the compilation of this dissertation* His wholehearted guidance and sheer hardwork at vario\is phases of this project*

I would like to pay my regards to my teachers* Mr* Almuzaffar Khan* Reader* Mr. S* Mustafa K*o* Zaldi* Reader* Departmsit of Library & Information Science* A«M*U*, Aligarh*

My thanks also go to the staff of the Departm«it of Library & Information Science for their generous help and cooperation in all aspects* whenever needed*

I also express my gratitude to Dr* Safi Moharranad (Dy.Lib.) Mr* Zamarrud Husain Zubairi (Astt. Lib*) * Mr* Mohd. Shakeel (Astt. Lib*) * Mr. Mohd* Yusuf ( Professional Astt*) , Mr. Wall Mohd. iii

(Semi Pro£esslc»ial Asstt.) • Staff of Maulana Azad Library A.M.U., Aligarh for their direct & indirect help during the preparation of this dissertation,

I am failing in my duty not to mention the names of my loving father Mr. Mohd, Saleem, Incharge of Seminar Lib, Faculty of Theology# A.M.U., Aligarh and my elder brother Dr. Mohd. Saifuddin without whose constant encouragem^it this work would have be«i a dismal affair.

I must record my sincere appreciation to my friends Mi-ss. Baljeet Kaur# Ms. Seema Chaudhry# Miss Hina, Mr. Ainul Abideen, Mr. Rasheed T.P. and others who have provided a stimulative and creative atmosphere conductive to successful completion of my work.

Last but not least, I thankful Mr. MUKHTAR AHMAD KHAN, who has typed this work neatly in short time.

( MOHD. MERAJUCDII7 ) iv

SCOPE, AIM AND METHODOLOGY

1, SCOPE AND AIM

The present work in the form of an annotated biblio­ graphy is the result of a continuous and constant attempt of searching all significant literature available on Secularism in India, Although is selective in nature, an attempt has been made to cover all aspects of the topic*

India is officially a Secular democratic country. And Secularism as the guiding principle for running the affairs of the state and fostering ties between people of different castes and creeds for the overall task of nation building. Indian secularism however raises the problems of concept, interpreta­ tion and perhaps practice. It is therefore* necessary to examine Indian secularism with in a historical framework of the develop­ ment of Secularism as an idea. The rise of Secularism in India as we understand is wholly a product of her contact with the west; first with Muslim tusks and later on with the .

Scriptural religious and perhaps all traditional religious have had to face the challenges and dangers of secularization. Most Indian leaders pleaded for a secular state but disagreed on its meaning. For some it meant sarva- dharmasembhave or equal for all religion. 2. METHODOLOGY

To collect material on the sxibjftct, secondary sources such as Indian Press India* Index India# Guide to Periodical literature etc. Were consulted to approach primary sources which included periodical articles# edito­ rials in daily newspapers# etc*

The titles of the periodicals used for compiling bibliography are given in the form of a list in the last protion.

Most of the information was originally published in journals and is not easily accessable to many users. Although there is oiough published literature available on Secularism in India during the 1972 - 1992 still the topic is very interested and useful for Readers.

3. STANDARD FOLLOWED

Care has be«i taken strictly follow the rules and prac­ tices of the Indian Standards for Bibliographical References (is:2381-1963) for each entry of the bibliography. Thus it gives a uniformity for the bibliographical refereice through out the selected bibliography and classified catalogue code (CCC) of Dr. S.R, Ranganathan have followed for choice and rendering of authors and criterion. In some cases where ISI don't give any guidance I have taken appropriate decision on my own. vi

4. COMPOSITE BOOK

The items of information for each entry of a contri­ bution to a composite book are arranged as follows J a NameCs) of author(s) b Title of contribution c Connecticai word such as 'In' and the following items of information of the host document;

1 Name(s) of author(s) li Title iii Volume Number iv Edition Number# if any V Place of publication vi Publisher vii Year of publication viii Pages d Specification of place of occurence is referred to in the form of 'p' or 'Sec' or 'Chap* as 'part' or any other appropriate term followed by the number or num­ bers concerned*

5, SUBJECT HEADING

Attempt has been made to give co-extensive subject head­ ing as much as possible. It will facilitate readers to find out desired article(s) from this bibliography. vii

An humble effort has been made to follow 'postulates' and 'principles* as suggested by Dr. S.R, Ranganathan in the formulation of siibject heading, these are arranged strictly by the mprinciple of alphabetical sequence. The general pattern of subject headings used in the bibliography is as follows:

SECULARISM IN INDIA SECULARISM -, ALIGARH MUSLIM UNIVERSITY -, CHALLENGES

-, COMMUNAL HARMONY

-#-#-# MORADABAD -, -,-, NATIONALISM, RELIGION -,-, RELIGION.

6. ARRANGEMENT

An entry is preceded by subject heading in capitals. The entry begins with Entry Element (e.g. surname) of the author in capitals, followed by the secondary element (i.e« forename) in Parenthesis and then the title of the article, which is followed by the title of the periodical, its volxime, issue nximber, year, month, date of publication after which, are given the pages in inclusive notation of the articles. The each aitry is then followed by an informative abstract of the article. s/;ii

LIST OF JOURNALS AND NEWSPAPERS DOCUMENTED

JOURNALS AND NEWSPAPERS PLACE PERIODICITY

American Sociological Review Washington By monthly Economic and Political \(ueekl y Bombay Weekly Economic Times Daily Hindu Delhi Daily Hindustan Times Delhi Daily Illustrated Weekly of India Bombay, Delhi Weekly Indian Express Delhi Daily Mainstream Delhi Weekly Muslim India Delhi Monthly Nation and the World Delhi Fortnitly New Age Delhi Weekly Organiser Delhi Weekly Radiance Delhi Weekly Secular Democracy Delhi Monthly Secular India Patna Monthly Seminar Delhi Monthly Statesman Delhi Daily Times of India Delhi Daily Vioce of Islam Bombay Fortnitly Yojna Delhi Fortnitly

********«• PART ONE INTRODUCTION SECULARISM IN INDIA

The Oxford English dictionary defines secularism as "the doctrines -Oiat morality shduld be based solely on regard to the wellbeing of mankind in the present life, to the exclusion of all considerations drawn from bekief in God or in a future state*•

Secularism is not opposed to religion as such; it is opposed rather to 'Uie use of religious instltutiwis, and religious motivations in ttie legal - political and educative processes. It insists on a functional division of the aptitudes - a kind of social separation of powers - between different kinds of social activity* Religion, education and law should not encroach on eadti other's territory; ^ould not overreach -aaeir own spheres of properiety* So long as religion does keep to its sphere, secularism is religiously neutral, it neither endorses nor dis­ approves of religionsness. Secularism then is ( or is perhaps strictly the advocacy of ) that dispositiai of social affairs in «iiidi law and education are Independent of religious institu­ tions and religious motivations. Secularization is a historical development by which this legal and educative non-dependence on religions tends to be established. In the educative context, secularism is "the attempt to establish an auttmomous sphere of knowledge purged of supernatural, fideistlc presuppositions"; in the legal c(»text, it is the attenpt to establish a similar autonomous sphere of soclalox*dering. 2

A definition of secularism as evolved in -ttae West is more modest and less troublesome. It is that spproadi to social control v^ch insists that any other social control viewed vis-a-vis religion shall rank high on the independence spectrum. Or we can say l^at approach to social control which insists that religim shall not attain a significant place on the 'controls* spectrum* David Martin has argued that we should frankly admit that "ttie various distinctions from time to time offered between "religious" and "secular" are all of them inadequate, inaccurate and inoperable; and that there is no way of sorting through their variety to any clear and operable definition either of "secularism" or of "religion". Consequently he argued that there exists no process in social and cultural development which can meaningfully be called " secularizati (xi" •

HISTORICAL BACKGROUND OF INDIAN SECULARISM

We will now proceed to trace Hie history of secularlam in the Indian context. According to some historians the concept of secularism is not an innovation of the modem age. It existed even as far back as the time of Ashoka and Kanishka vho extended recognition and tolerance to all peoples and creeds, Ashoka is regarded as the first secularist -ttiat the world has known. How­ ever some historians differ in their views. According to liieffl Ashoka could not be the first "secularist" because he was actually the first emperor to give a particular religion, i,e, Buddhian the status of a state religion, Kautilya*s Artha Shastra compiled at about 300 BC seems to be the earliest code of a purely secular diaracter. It was not strictly a treatise on law but on science of government and contained e^diautive rules for -ttie administration of the kingdom. It contained two chapters on the administration of Justice laying down rules on several topics of law, presumably for Hie guidance of the King or his court. Kautilya took a step towards secularization by asserting that the kings ordinance was of overriding authority in the decision of disputes. According to him "Charma" comes last. A new source of law, purely secular in nature, was thereby introduced by him and given primacy over other sources.

The first ray of secularism, in the sense in which we understand it today, dawned in the medieval period of Indian history with the coming of Akbar. Akbar was well known for his tolerance of other religions and is famous for doing away with the tax viiich the non-Muslims had to pay prior to his coming to the throns. Not only this, he fully realised the demerits of a multi-religious state. For "Uiis reason he endea­ voured to bring forth a new religion Mhidi he named the Eln-i-Ilahi, in vftiich he combined the good points of all religions and left it at the discretion of his subjects whether or not to follow it. However even this good intention of Akbar has found criticism at the hands of certain people, vidio claim that Dln-i-Ilahi was nothing but Islam in another garb and that it was a different name Just to hoodwink tiie unsuspecting masses. Vbatever the arguments for or against it, the New Faith died with its founder. The Hindu society in its very early days was not a secular society or a theocratic society; it was a secular society. Ofcourse, like all ancient civilizations, Hindu civilization also went through a period of decay before it was revitalized by social philosophers*

Certain portions of Hindu Law can be separated from the entanglement of religion and put on a secular basis. But this needs great discernment and circumspection. It is idle to say that law can be entirely divorced from religion. It is true that in large and important areas -ttie influence of religion has decreased; these would crane luider the full sway of seculariai. But there are areas vdiere the influence of religion still prevails and even the secular state must recognise and make provision for it. a multi^religious state and hence Indian seculariaa has to develop a philosophy of co-existance.

Islam, -Uae "revealed* religion differs from the primitive religions because its motivation is essentially moral. In Islam all moral rules must be rationally related to i^at is ;}ust and good socially. We may say, that its social purposes are distinc­ tly utilitarian and must -ttierefore coincide basically and largely with those of secularism. Generally speaking, secularism is indifferent to individual beliefs about si:5)ernatural being but it is vitally ccxicemed with what is socially good and Just, which Islam as a social force, seeks to adiieve. Muslim ;}uri;^rudence can contribute valuable ideas in formulating a . 5 which Is one of the objectives of our Constitution mentioned in the chapter on Directive Principles of State Policy. It can also serve as a useful guide for avoiding such legislation for the Muslims vtftiich may go against the Shariat. Probably the most important function of Muslim Jurisprudence is that *4iile acting through the judge it can prevent incorrect decision on matters of Muslim Law.

The British government very wisely compartmentalised the spheres in «diich religion was prone to influence the law strongly. It adopted an attitude of non-interference and neutrality. The govextiment wanted the various ctxnmunltles to Initiate secular legislations and consequently a number of acts were passed at the instigation of Hindus in iiie closed preserve of Hindtoi Law. However, little, if any, legislative interference was made in the realm of Muslim Law. Ihis e:q>erlence indicates the right line of progress if the goal of loilform secular law is to be realised. The government could and did legislate vAienever it was strongly motivated and one sudh example is the Caste Disabilities Removal Act of 1850.

ADOPTION OF SECULARISM BY INDIA

The adoption of secularism by our constitution-makers soon after the triumph of Jinnah*s two nation theory shows that for India there is no alternative to secularism. The tragedy that recently overtook confirms the constitution-makers* profound faith In secularism. To them we must be grateful for saving us from a religion-ridden state and state-ridden religion.

Seciilarism has an independent role to play in the social, political and econc»nic advancement of India. It seeks to elemi- nate from our soil the sectarian conflicts tormenting our society for decades and to cement and strengthen national vxiity and solidarity, Gismar Myrdal says liiat religion is the onotional container of traditional values and nationalism is the correspon­ ding container of modernization values. From this point of view, secularism permits, and to some extent facilitates India's transition from tradition to modernity.

Indian secularism does not, however, banish religion frraa human life. Ihe Indian ctxistitution admits that secularism and religion can-co-exist. It guarantees to all persons free exercise of religion within 1iie framework of secularism. Freedom of religion, as Dr. P.B. Ga;)endragadkar tells us, is the basis of Indian secularism. The Constituent Assembly adopted early in May 1947 Clauses 13, 14 and 15 of the draft constitution which 2 dealt with the freedom of religion. Clauses 13 and 14 sought 3 to guarantee to all individuals freedom of conscience, and the right to profess, practice, and propogate religion, and -Oie right to establi^ and maintain religious institutions, and to manage their religious affairs, and to acquire and own property to all religious denominations. Clause 13 sought to en;)oin the state from compelling an individual to pay taxes to maintain a religion or a denomination. The Assembly referred bacsk to the Advisory Committee For Minorities Clauses 16 and 17» *^iich dealt vdlii restrictions on imparting of religious instruction in educatiwaal institutions and propagation of religion.

On 3 April 19A8, the Constituent Assembly passed a reso- 7 lution vftiichy according to K.M. Munshi, is tiie definition of Indian secularisms

"Vfeereis it is essential that for the proper functioning of democracy and the growtli of nati(xial unity and soli­ darity tdiat communalisn should be elaminated from 8" Indian life ....

On August 8, 1947» the Advisory Conmittee cxi Minorities recommended ;)oint electorates with reservation of seats in legislatures for 19 years for Muslims, Christians and the Sdae- 9 duled Castes, Jawahar Lai Nehru defended this concession by saying that he was not sure how the people will behave towards the minority if those reservations were not granted to it 10 , Dissatisfied with tiiis concession, Khaliquz Zaman pleaded for separate electorates for tiie Muslims as there was nolonger any third party to which the Muslims could appeal. Pandit Pant retorted: "Do you want a national Secular State or a theocratic state? If the latter, it can only be a Hindu state," 11

The Special Sub-Committee on Minority Rights reconsidered this issue and stated in its resolution, v*ildi reiterated the 8 resolution of 3 April 19A8, that separate electorates were a cause and an aggrevated manifestation of the spirit of communalism and that to build a strong state *%i4iidi will hold in times of peace and war, of prosperity and adversity, the constitution should contain no provision v^idi would have ihe effect of isolating any 12 section of the people from -Oie mainstream of national life.** The Advisory Committee resolved c» 11 May 1949 that a "system of reservation for minorities other -tiian scheduled castes be abolished 13 in Legislatures."

On a resolution moved by Sardar Patel, Chairman of the Advisory Committee, the Cnistituent Assembly abolished 14 separate electorates and reservfttions for Muslims and the Christians in legislatures. Frank Anthony1 5 spoke about the prevelence of communalism in the country, the identification of free India, in some circles, with Hindu Raj, and Indian culture with Hindu Culture, He said that seculariaD vas an ideal yet to be achieved. Dr. H.C. 16 Mookerjee askeds "Arewe really honest t^en we say that we are seeking to establish a secular state?"

Nehru 17 agreed that secularism was "an ideal to be aimed at" and that they were all products of the past, carrying in their hearts and minds the taint of communalism* However, he reminded the Assembly that -the establishment of a secular state was "an act of failii for all of us, an act of faith above all for the majority community because they will have to show after this 9

they can behave to oliiers in a generous, fair and just way. Let us live up to that faith".

18 Loknatii Misra regarded secularism as the maximimi concession that the Hindus could grant to the non-Hindus in India. He regreatted, however, that secularism was a device to bypass the ancient . He denouned Article 19 vAiidi, inter alia, guaranteed freedom to propagate religion, as "a charter of Hindu enslavement... tiie most disgraceful ^ticle, the blackest part of the Indian constitution". He feared that the Article might" pave the way for Hhe complete annihilation of Hindu culture, Hie Hindu way of life and manners". He almost raised the cry of "Hindusim in danger" when he said that the Islam had declared its hostality to Hinduism, and Christianity, its policy to penetrate by the backdoor "on the outskirts of Hindu social life."

19 Pandit Lakshmi Kant Naitra» alongwith others, refuted the con- tenti(»is of Misrat Pandit Maitra explained clearly scope and nature of Indian secularisms

"... that the state is not going to make any discrimination lAiatsoever on the ground of religion or community against any person professing any form of religious faith. This means in essence that no particular religitm in the state will receive any state patronage whatsoever. The state is not going to establi^, patronize or endow any particular religion to the exclusion of or in preference to others..." in

INDIAN CCTJCEPTIONS OF SECULARISM

Biough an aura of secularism surrounds it, the constitu­ tion neither defines secularism nor uses the expression "secular". The Constitution - makers presijmably looked upon secularism as a functional concept and were anxious to provide for it a supple framework that would facilitate its evolution or adaptation to the dianging needs of a developing nation. They did not, there­ fore, lockip Indian secularism in a definition; they simply enshrined in the constitution its basic outlines.

20 21 Sharma and Cantwell Skaith say that three different conceptions of secularism can be woven into a framework. The Western concept connotes a separation between state and CSiurch; the Hindu concept means the acceptance of all religions; and the nationalist interpretation envisages substitution of national loyalties for religious loyalties, atleast in certain spheres of life. 22 The negetive Western notion presupposes Hie existance of a Churdi. In India there is no specific Church. The Hindu notion permits promotion of all religions equally by the state and teach­ ing in educational institutions even one particular metgphysical doctrine - pluralism - even though liiis may be offensive to the minorities. The nationalist interpretation requires that a secular individual should, or ought to, focus his moral commit­ ment, social idealism, and constructive energies on the welfare 23 of liie nation. The Western notion may be compatible with the 11

Hindu views, but definitely not with athiest or Christian or Muslim views. The nationalist interpretation may go with all, 24 but not easily with many.

Expounding a very interesting thesis, an ex-Qiief Justice of India wrote recently that Indian secularism

I*... subscribes to Hie Hindu philost^hical tenet that all religions have elements of truth and no religion can claim the monopoly of truth. From ancient times Hindu philosophers had ccxisistently proclaimed that all religions lead to God and, unlike some other religions, Hinduism has never put forth the claim that it alone is the true religion. The spirit of toleration is the foundation of 2«5 the theory of secularism. "^

Radha Krishnan too saya "Secularism as here defined is in accordance with the ancient religious tradition of India whidi regards x*eligio\Jis dogmas as approximation of trutb and not 27 truth itself." The popular view that Hinduism radiates tolera­ nce is, however, accepted with reservation by others. V.K. Sinha says:

"The •tolerance* of Hinduism is one of the mytiis of modem Indian thinking, kept alive by uncritical repiti- tion. It is true only in matters of faith. In practice in regard to the breaking of caste, Hinduism is as intole- rant as any other religion." 28 K

Cantwell anilii also says "But the Hindus with their caste system, negate their intellectual breadth by a social intolerance 29 that is the most rigid in the world,"

Even if Hindu tolerance is not a mytii and commands faithful observance among the Hindus even now, still it cannot be regarded as the be-all and end-all of secularism. 30

Though "Gie need for tolerance in India is self-evident, Indian secularism must cooprehend much more than tolerance and separation of church and state. It must require the replacement of religious loyalties with national loyalties. People must have a conception of the nation as a vAiole and attadi positive value to this idea before they can feel that national consolidation is wor-tii striving for.

It is not suggested here - the constitution, too, does not envisage - that religion should be banished from our lives. Society needs religion; religion can enrich and ennoble our lives. It should, however, deal not with dogmas and rituals but with the higher values of life.

CHALLENGES TO SECULARISM

COMMUNALISM :- India faces many ccmplex problems. Communalism, casteism, linguism, regionalism, and now sub-regionalism threaten to balkanize India. Of all these parochial forces, communalism poses the most serious threat to secularism. 13

Besides religious revivalism, caste-communallsm has emerged as a powerful force in the country. Caste associations have sprung \xp at the state, district and village levels to mobi- Ize traditional loyalties and transform castes into pressure groups. They function as political vote •> banks during the elec- tiCMlS.

Political parties, too shrewd to Ignore these reservolres of political power, have resorted to "a clever blancing of one caste against anothex^ 31 In a broadcast on the eve of Independence Day in 1962, President Radhakrishnan admitted, "The recent elections showed that the system of caste and feeling for groi:9s - linguistic and ccMmxanal - has not loosened its hold on the mass of oiir people."*'^ One of the factors that sustains casteism is that castes are reservoirs of political power. 33 Thus, contrary to popular belief, caste cmclousness and organization have increased 34 in modem India.

The political parties, including the Congress, appeal to and bank on the caste and religion - oriented behavior of the voter. Soon after Independence the Congress party began to sppeal to ascriptlve loyalties, even though, till the Alii General Election, there was no political party in India «^ich posed any threat to it. In their election campaigns, the Congress leaders told the Muslims that only the Congress can save their lives and property and that the state would not interfere with their personal law if they voted for the Congress candidate. The Congress party, most u powerful in the country, has a basically non-secular infra-struc­ ture, K.M. Pannikkar says:

"The criticism that tiie Muslim League levelled at the Congress that there was no essential difference between it and the Hindu Mahasabha, though unjust to its leaders and those v^o moulded its policy, had a large element of trulii in regard to the rank and file,'^'^'35*

Nehru admits in his autobiography, "Many a Congressman was a communalist under his nationalist cloak""^ years later he chided his partymen, "we say we are against communalism, casteism, provincialism and all that. And yet you know well enough how poisoned we are to the core»..liifliich of us, I or you, is completely free of this?"^^

Myrdal, liierefore, is right viAien he says that despite "its broadminded leaders and secularism resolutions, the Congress was basically Hindu inoutlook.""38^

The other parties, including the Socialists and the Communists, emulated the Congress in appealing to ascriptive loyalties. Like the Congress, they too professed, but not whole­ hearted parctised secularism. In addition to these parties, there were certain parties vAiose appeal was limited to certain religious 39 groins only. These organizations openly denounced secularismiCU] . .40 The Hindu Mahasabha proclaimed: "Communalism is bliss." 13

Golwalkar disapproves of democracy as it connotes that "all are equal sharers in "ttie political administration." He says that India is a Hindu nation and that "our supreme goal is to bring to life the all round glory and greatness of our Hindu 41 Rashtra.* According to him:

"Those only are nationalist patriots vAio witii the aspira­ tion to gloryfy the Hindu race and Nation next to their heart are prompted into activity and strive to achieve the 4 goal, all others are traitors and enemies to the Nation..."

The RSS be lives in forced asimilation. Stands for "Hindu, Hindi, Hindustan." It has a monolithic organization and a para -> military force composed of brain - washed persons trained in knife and dagger drill, street fighting and similar otiier activities. The RSS denounces secularism as an euphemism for Muslim appease- ment. The Jan Singh is but a political organ of the RSS.

MUBUM COMMUNALISM s- lliough the bulk of Muslims have supported the Congress since independence, there are among them, too, 44 communal organizations. The Muslim League still exists. It has, of late, acquired some respectibility. The Congress and the Cranmunists had entered into electoral understandings with the League in Kerala and the DMK has done so in Madras. In Northern India, particularly in the , the Muslims formed an organization, Ma;Jlis-e-Mushawerat, to bring together all Muslim organizations to combat ccmmunaliaB, check communal riots and safeguard the social and cultural interests of the Muslims. The 15 confederation of Muslim organizations tried to transform the Muslims into a pressure groi;qp during the fourth General election. It opposedt liie Congress in the elections and supported any non- Congress candidate, v^o accepted its manifesto, irrespective of his party. In this election. Congress failed to secure a clear majority in U.P. To this extent the Mushaverat was successful. Botii the League and the Mushawerat have no socio-economic programmes and no guidance to offer to the Muslims. They try to strengthen Muslim communaliam and to make it a force to be rekoned with in the political life of the country. The Jamaat-e-Islami, a religio - political organization, was formed in 19A1 by Abul-la Moudoodi. It aims at the establishment of the Islamic way of life in India. It accepts secularism as a state policy as it forbids descrimina- tion on the basis of religion. But it does not accept the deeprar philooqphical connotations of secularism, which, in its qpinion, are essentially Western in origin and irreligious in outlook, for they seek to relegate God and His Guidance to the private sphere of an individual's life, v^iich, the Jamaat claims, is un-Islamic. It also does not support the constitution as it vests authority in the peopoe, v&ile according to its ideology it should be vested in God.

Muslim communal organizations have been trying to strengthen on so as to profit from Muslm separatism. !Ihey believe that to fight majority community's communalism tiie minority must employ the weapon of communalism. 17

INDIANISATION :- BalraJ Madhok edioes the views of Golwalkar in his book, Indian Natl mall sm :

"••• secularism has been made the cover to concede the separatist demends of Muslims and other lnc(»Bpletely Indlanlzed elements... A natural result of Its Is that the national cultiore and Interests of national society - the Hindu society - are being neglected and the spring of pure age - old are being sapped••••'^

The RSS and the Jan Sangh demand "Indlanlzatlon" of the Muslims. In his address to 1±ie Junior Chamber of Commerce Madhok explained the tiieory of Indlanlzatlon. The Muslims' previous record since partition put the question of their loyality open to doubt. Moreover, there was enotjgh evidence to prove that a maoo- rlty of Vae Muslim in India placed Iheir edicts above national interests. And according to a strict interpretation of Islam, India is a land of war which every Muslim is committed to turn into a land of Islam, Therefore Islam must be Indlanlzed, and modernized, the Allgarh Muslim University de-Muslimised, and Muslims Indlanlzed. He threatened that "riots will continue to rule till Islam is Indlanlzed". More than the Muslims, Prime Minister Indira Gandhi and Y.B. Chavan, then Hcs&e Minister, v^o alone opposed Indlanlzatlon of the Muslims, must be Indlanlzed, he said. Had Pandit Nehru and Emperor Ashoka been Indlanlzed, "our troubles would not have been thei*e." Perhaps to clarify the rea3 meaning of Indlanlzatlon, he demanded the Hinduization of Muslims, 18

and asserted that only a Hindu state can guarantee secularism in the country.

To understand secularism even in its most obvious sense, it is necessary first to distinguish it friwi other associated ideas with vAiidi it is frequently confused. In other words, we must clearly grasp the distinctioi between -Hie following five notions:

(i) the concept of secularism; (ii) the process of secularism; (iii) minority protection; (iv) the necessity for a plural society in India; and (v) a secular state.

The primary meaning of the term secular is Idiis - worldly. This sounds simple enough, but it has many profound inQ)lications whidi will become clearer as we proceed. To start wi-tii, it is obvious that secularism, or this - worldiness, is contrary to reli­ gion in some essential way. It does not indeed signify liie obli­ teration of religion as such, but it plainly posits a new role for religion. And that role, in^irational rather than institutional, is posited for all religions without exception. Secularism cannot and does not exclude minority religions from its purview. That is to say, the concept of secularism applies universally and with­ out making an exception of any religion.

That is the ideal. 19

But we cannot abruptly, and at one stroke as it were, transform a traditionally religious society into a secular one. The process of secularisation is a long - drawn historical process. It entails a transition from traditional modes of thought, feeling and actiwi to modem modes of thought, feeling and action. It is a pragmatic process that includes compromises and adjustments along the way, and minority protection is a valid principle for the process of secularisation. For if the minorities feel constan­ tly threatened there will be violent reactions of a communal nature, and secularisation will sviffer a setback.

Unfortunately, an opportunistic effort is being made by fundementalists to transpose the principle of minority protection, whidi is valid only for the process of secularisation, into the very concept of secularism and thus destroy the ideal itself. On the other hand, there is a set of fanatics who would like to push out the principle of minority protection even from theprocess of secularisation.

Both alternatives must be firmly rejected.

The correct position is to insist at all times on the ideal of secularism, and on its applicability even to the minori­ ties, but to freely make reasonable pragmatic adjustments in the process of secularisation. Bie ideal must be stated fearlessly and never compromised under any circumstances. But pragmatic adjustments as against opportunistic compromises must be made as part of the process of secularisation. 2f)

India is a plural society, and it is sometimes argued that the inevitability of pluralian. In India makes impossible -tiie application of any universal ideal like secularism. Now there is no doubt liiat plurality is one of the most characteristic features of Indian civilisation. No other civilisation, not even the Chinese tdiich is the only one comparable to it, has the rich­ ness and diversity of India* But this diversity can be a source of great streng'tti, or of equally great weakness, depending upon whe'ttier it is or is not a product of an underlying unity. The jchoice for us, therefore, is not between pluralism and its absence, but between a pluralism,- that is, unity and order, and a pluralism, that is, disunity and chaos, ^at we want is a vital, living pluralism, not a rotting decadent one that can permit polygamy, female infanticide and . To deny the application of universal ideals to India is to destroy its civilisation itself. For sudh ienial would exclude also truth, love and Justice. Universal ideals are, therefore, unquestionably applicable even for India's enormous diversities, but the application of them needs to be in conformity with India* s special genuis.

The example of Indian music will make my point clear. A rage, any raga, is governed by certain principles and is a defi­ nite and identifiable something. Yet it can be rendered in an infinite variety of ways. No one, not even the greatest of musicians, can exhaust its possibilities. The musical raga is a prototype of the cultural pliiralism that we reqiiire. Like a raga and unlike traditional religion, secularism is a guiding principle. 21 not an enclosure. It is open - ended and permits religious and cultural diversities,

SECULARISM is frequently equated with a secular state and a secular state is believed by some to be a state that is not run on tiie principles of any one religion. So "that if the state tolerates or compromises vdth all tiie varieties of religious fundamentalism» it is still considered secular. IQiis is absurd and quite wrong. A secular state has to remain aloof from all religions, not compromise witii all of them equally. Essentially, it is a state that keeps the rights and obligations of its citi­ zens separate from their religion. But secularism is a wider concept and secular state is merely a part of it. Secularism requires that the citizens themselves keep their religion sepa­ rate frcm Hie rights and obligations of citizenship. A secular state is indicative of the secular attitude of the state; secula­ rism stands for the secular attitude in the common man. Secularism is "Oierefore, possible only *Aien religion itself is understood in a new way and acquires a new role, that is, a spiritual and in^irational rather than legal or institutional role.

A secular state can play an active and indeed activist role in secularising society. This it can do by not surrendering territory already annexed for secularism and by constantly striving to extend the secular domain. Just as we have planning for econcanic development, we can have planning for secularisation too. ? 2 tj

But that would require great sincerity and alertness wtiich. have been almost totally absent in the post-independence epoch.

It must, however, be understood that a secular state cannot exist artificially and in isolation, especially if society itself is also not becoming secular. Either the state forges ahead with secular reforms, or it will be pushed back and overwhelmed by the forces of religious fundamentalism.

The first requirement for combating religious fundamen­ talism, and helping society to become secular, is conceptual clarity. Secularism is in a primary sense a statement about religion - from the outside. It is not a negation of religion, nor a prescription to destroy religious diversity. It is an assertion that religion properly belongs to the private domain, that religion exists to provide sustenance to a man in his inner life but that it cannot dictate to him on social, economic or legal matters. It is a demand that all religions shed their social personalities and that religion eventually becomes a private affair of individuals. In concrete terms, for India it means dharma wittiout varnashrama and din wildiout shariat.

It is extremely important to understand that secularism is an authentic ideal and that it has not been artificially manufactured for adhoc purposes. That is to say, secularism does not exist merely to combat cc»nmunalism, or to prevent Hindus' from having a Hindus state, or to disturb the ccxnplacency of tradi­ tional Muslims in India. Secularism is an ideal that is valuable 23 for its own sake. It is an ideal that corresponds to the needs of the modern age and is in consonance with the demands of authentic religion itself. Unless and until this is realised, there is little hope for secularism in India.

The character of modem religion, or the nature of religion for modern man, can best be exemplified by contrasting the specific features of the modem age with those of the ancient one. I would put it like this. All traditional societies wei^ founded on the inertia of the masses. All modern societies have to base themselves on the aspirations of the masses. That past inertia accounted for 1iie relative stability of traditional societies, and this present esqplosion of consciousness underlies the restlessness and turbulence of modern societies. Because of the pressure of market forces and pupolist politics ( or the ego of dictators ), we have yet to properly distinguish between the authentic and the inauthentic aspirations of the masses and to integrate the authentic in a satisfactory theoretical synthesis to begin with. One thing, however, is clear: the masses are increasingly being individualised and traditional structures have to be re-modelled to accommodate this reality.

Because traditional societies were founded on the inertia of the masses, traditional religion reinforced this inertia by explaining life-events and social processes as being part of the natural order of things. This it was able to do because of the peculiar quality of Authority that it possessed in all lands. This quality of Authority is inherent in traditional religion and arises from the following facts. 24

In all traditional religions there is first of all, a God in the high heavens, omniscient, omnipotent, merciful too indeed, but essentially one viiio watches and of whom we had better be careful. At a second level, there is a revelation from God ( through an Avata, son of God, Prophet, or Guru ) and a scripture witii the authority of God. At a third level, there are intermediaries and rituals, prayers, fasts, all with the authority of scripture. And all three authorities - God, scripture, ritual and intermediary - are at a fourth and final level imposed upon man who, born free, is then everyvAiere in chains*

It is the specific character of the modern age that man is striving to break his diains and to overthrow all irrational authority. Man seeks growth, self-development, creative expre­ ssion, and he seeks the social and material conditions that will make such growth, development and expression possible. It is in this broad context that a religion of Authority has become a bondage for man, and he fervently aspires to free himself frcm it, A man - centred religion is the authentic demand of the modern age.

"The old religions say he is an atheist y*io does not believe in God, The new religion says he is an atheist who does not believe in himself." Modem man seeks a religion that will express his free and true nature, not the power and authority of God, or scripture, or intermediaries. He seeks a religion of 25

opportimitles, not of prescriptions; an enabling religion that frees him for growth, not one that is imposed and binding. Modern religion, because it is man - centred, does not contra­ dict humanism. It is rather an extension of the commonly percei ved boundaries of humanism.

Such a man - centred religion will in the very nature of things be more individualistic, varied and eclectic, entirely free from the rigid and binding structures of traditional religion. Indeed every geniiine seeker will have to find and live out his own religion, for true religion cannot be prescribed but must be discovered for onself. Just as the idea of hereditary occupations, so normal, natural and inevitable in traditional societies, is dying out, so also the notion of fixed hereditary religions will eventually have to die out.

It is one of the pathetic illusions of traditional religionists that their particular scripture represents absolute and literal truth and that religitm resides in that scripture. The fact is that religion exists in liie heart of man, not in liie pages of books, no matter how sacred they may be considered to be. And a scripture is valuable not for its literal meaning but for the resonances it can evoke in me. To conceive of religion as scripture is to objectify an essentially subjective process and to convert a vila*ant voyage of self-discovery into a sterile sutanission to authority. The truth of religion is not a "given", not an objective truth; it is the truth of the inner life of man. 26

The tradition - bound man ( and his number is in millions ), vdao is conditioned since childhood to reverse his particular scri­ pture, will have to learn to perceive religious truth in his own heart and to accept the possibility that the way prescribed in his scripture may be good in general and yet not his good, not his particular way. Even v*iere a scripture is taken on faith as unconditional trulii, religion begins only when the reading of it evokes an authentic response in the reader's ( or hearer's ) heart. If I read a scripture repeatedly, or say my prayers according to its prescriptions, but my action evokes no real response in me, religion has not even been born. And if I persist and make a show of it, my action is not a religious one but a coii5)Ound of folly, hypocrisy, and mockery of religion.

The central problem of religion, and indeed of life it­ self, is to be able to distinguish between the authentic and the inauthentic in one's own self. This no scripture by itself can teach, for it is a faculty required in the appreciation of scri­ pture itself. It is a faculty, moreover, that grows only if one is genuine in all one's activities. If in work, in social life and in play, I am a master at deceiving others, I will automati­ cally become a master at self-deception too, I shall have gained the whole world, and lost my own soul. Biis is the usual condi­ tion of most men vAio gain prominence in society through the acquisition of wealth or power, or the manipulation of media. But no man can permanently conceal from himself the emptiness of 27

falsehood. So sudi men frequently seek "religion". And they bring into their religion the same spirit of cimning, deceit and manipulation that has served them so well intheir other activities, Tliey gravitate towards -ttie inauthentic, towards v*iatever is quick and ready-to-serve, usually the authority of intermediaries and rituals. It is in this way that socially and politically poerful but intrinsically worthless individuals reinforce the masses in ttieir illusions.

It cannot be repeated too often that religion is not merely living according to prescribed rituals and prayers. Indeed the very word prayer is objectionable, suggesting as it does €ua external activity. The correct word is aspiration, vAiich Indicates a condition of soul; and without aspiration prayer is mumbo-jumbo. Religion is not external activity, it is not drill or play-acting. Religion is an inner activity of transforming oneself, a grappling with one's own nature. It is not what a man does, or appears to be, but vAiat he is actually and constantly in tlie process of inwardly becoming that constitutes his religion, nierefore, it is not enough to say that religion is a private affair. It is in truth a man's secret affair with the divine. And the secret becomes an open one only when the affair is consu­ mmated in some form,

I would like to round off this discussion on religion by quoting two of the great pioneers in the transition from tradi­ tional to modern conceptions of religion, Swami Vivekananda and 2S

Leo Tolstoy. The richness and magnitude of Vivekananda*s contribution cannot be understood by narrow-minded fanatics, and it has not been appreciated by progressives chiefly because he was not a Danish or a German philosopher but merely an Indian like the rest of us. One of the more striking definitions of religion given by Vivekananda is thiss

Eadi soul is potentially divine. The goal is to manifest this Divine within, by controlling nature, external and internal. Do this either by work, or worship, or paydiic control, or philosophy - by one or more or all of these- and be free. This is the \Aiole of religion. Doctrines or dogmas, or rituals or books, or temples or forms are but secondary details,

Tolstory, vAio was not merely a supreme novelist but also a great religious thinker, explains the essence of religion thuss

Religion is not a belief established once and for all in certain supernatural events are supposed to have taken place at a particular time, nor is it a belief in the necessity of certain prayers and rituals,.. Religion is a relationship established between man, ever­ lasting life, and God in conformity with reason and contemporary knowledge, and which alone pushed humanity forward to it destined aim. 2!)

I have spoken above, first, of the straightforward, primary meaning of secularism, and then of its deeper implica­ tions for religion itself. I propose, finally to touch briefly on secularism in its widest sense, as man*s urge to seek justice and well-being in this world here and now, instead of waiting for Justice in the next.

Man* s well-being demands not general and abstract equality, but the concrete and special opportunity for each individual to be deeply and truly himself, Ihe society we live in is characteri­ sed by oppressive social relations, and conditions of extreme physical deprivation, that routinely cause the violation of the personalities of the weak and the poor. Biese conditions also result in the dehumanisation of the rich and the loss of ordinary human sensitivity by them. This, too, is a tragedy, though of a different kind.

"The sufferings of this life are not wor-Hiy to merit the glory that is to come," says Biranas Kempis in one of his conso­ lations. That is the traditional religious attitude to all human suffering, viftiether avoidable or not. The modern secular attitude, by contrast, is Pronethean, especially towards all avoidable human suffering. It seeks to alter social relations, and the material conditions of life, so as to secure dignity and selfrespect to all. In so doing it keeps clear of scriptural prescriptions of social order. Its ideals are the ideals of real human dignity, not of alleged divine will. 30

The liberation of women, and of labour; social justice; the establishment of genuine grassroots democracy; the acceptance of human rights and of pluralism; economic development for removing poverty; an active concern for the environment as the larger whole of which we all form a part - all these ideals and strivings escpress modem man's commitment to take this sorry scheme of things entire and to ronould it nearer to the heart's desire,

I have dealt with the -ttiree meanings of secularism; the straightforward meaning that lies on the surface, a second that represents its depths, and a final one that indicates its spaciousness.

The religious impartiality of the Indian state is not to be confused with secularism or atiieian. Secularism here defined is in accordance with the ancient religious traditions of India, It tries to biiild up a fellowship of believers, not by subordinating individual qualities to the group mind but by bringing them into harmony with each other. This fellowship is based on the principle of diversity in unity vAiidi alone has the quality of creativeness. Dr. Radhakrishnan remarks: ^Secularism here does not mean irreligion or atheism or even stress on material comforts. It proclaims "Hiat it lays stress on the uni­ versality of spiritual values v*iich may be attained by a variety of ways." 31

Secularism, in the Indian context, means an equal status for all religions. It is merely an extension of the democratic principle to religion. No one religion should be accorded special privileges in national life. For, that would be a violation of the basic principles of democracy.

Secularism has been held firstly, as a purely Western concept foreign to the culture and social background of India. Secondly, to lay down a line of demarcation on this Western model is arbitrary. Thirdly, if religious reform is to come from within, then we must assume tkie existence of autonomous self-governing institutions vAiich are a common phenomenon in the West. !Qie Christian Church is only one example of a self-govern­ ing institution of this kind. Such a tradition does not exist in India, and in fact, it is contended that there is no churcdi in Hinduism and Islam. So, in short, there is no internal organisation yfaich could initiate Reform.

BORROWED CONCEPT

The whole conception of Christiandan and the role of the Papacy in European history, prior to Martin Lutiier and the rise of the nation-states, show that, the situation was not very different in Europe either. The argument that the concept of the secular state is Western, and liierefore, not suited to India is both false and irrelevant. It is based on the premise that society does not change. The fact, on the contrary, is that 3 *)

under econMnic and political pressures, social organisations do change and new ideas become necessary to explain, regulate and Justify the new social structures. Even the concept of the secular state and of representative parliamentary democracy, for that matter, arose in Western countries under the pressure of certain historical circumstances and there is no reason to suppose that they would be inappropriate in India, merely because they are new or borrowed, if similar circumstances do exist in this country.

Since 80 per cent of the Indian population is Hindu, it is certainly conceivable that India could become a Hindu state. But it is not even theoretically possible to have a Hindu state in India since it would impose conditions vifaich cannot be accept­ ed by Islam, alliiough Islam provides for Muslim minorities residing in non-Muslim states.

INSTITUTIONALISED RELIGION

The division of life into a sacred and a secular g)here has its roots in the Christian society. This is well-founded. However, the concept of •religion* and or 'religions*, in the plural, to designate a system of beliefs, is of recent growth, at any rate, subsequent to the eighteenth century.

With the possible exceptions of Mohammed and Mani ( 216 - 277 AD ), founders of the Manichean religion, none of 33

the great religious leaders set out to dound a 'religion*• Whoever was responsible for the lore contained in the Vedas, the Upanishads, the Bhagavad Gita, did not set out to proclaim the 'religion* vAiidi is designated today as Hinduism, These great men reacted to a situation in which they found themselves and their message is ccMicerning God and the relationship of each of them with Him. The description of their messages as 'reli­ gion' or as Buddhist, Sikh or Hindu religion, as the case may be, is the work of outside observers. Islam is the only religion which has given itself a name, to be found in the Quran.

Again, if we turn to Sikhism, we find several verses in the Adi Granth \«*iich are against the evils of caste. Nanak, we read, is to be found in the conqpany of the lowliest. Guru Gobind Singh lays emphasis on high and low all sitting to eat together. He said that it was the caste divisions of Hindu society viiich had brought about its downfall.

In the Qiammapada, the Buddha, bearing Uie widespread practice of sacrifice in mind, devotes much space in showing its futility. In fact. Buddhism was a strong reaction to the futile rituals of Hinduism.

The cumulative traditions include the fonns of prayer, the rituals, social and ethical codes enjoined by religion. It encompasses the ecclesiastical organisation, the monasteries, 34

educational and other institutions, properties and their management*

PRECEPT AND PRACTICE

Equally important are the millions of followers, those brought up in a tradition* Bius, religious tradition is a human construct, which like other human traditions has been changed in the course of history and can be changed in future. It is not wholly sacrosanct.

From the point of secularism, we should distinguish rituals vHcxlch are private from rituals which are performed publicy. If a ritual is carried out in a home, a temple or a mosque, it remains a private affair, provided it does not infringe on the fundamental rights of others. For example, the system involved the gifting of girls and young women to Hindu temples. In theory, they were supposed to be the brides of the gods and were required to dance as part of ritualistic practices. In point of fact, they were no better than the slaves of the priests. It amounted to immoral traffi­ cking in himjan beings whidi is cwitrary to Article 23 of the Constitution and contrary to morality. In recent years it has been alleged that Roman Catholic priests, particularly in Kerala, were recruiting women as nuns and sending them off to European states to perform menial functions. 35

Ccaaplications, however, arise in the case of religious rituals of a public nature. Foremost among liiese concern the Tazia processions taken out on the occasion of Moharram and some on Hindu religious festivals. The general principle on which the secular state should deal with such processions and festivities is clear; they are permissible provided they do not interfere with the rights of other members of the public Ironi­ cally enough, Holi, far from beccming an occasion for social cohesion, has become a major cause of conflict and violence clashes for most people.

In principle, there cannot be any objection to ttie holding of such processions as long as their organisers are guided by the principle of working in such a manner as to cause the least possible inconvenience to others and of course avoiding downright offence. But v*iat has been happening in recent years is "ttiat politico-religious bodies have been using religious occasions to organise processions as a show of strength to cow down members of the minority communities. Hence Islamic fundamentalism is sustaining and nurturing Hindu fundamentalism.

As against vAiat -Hie founding fathers of the Constitution had underscored, we are escperiencing quite a different phenome­ non. They had repeatedly emphasised the need to provide freedom for the exercise of »true religicwi* by vAiich they clearly meant faith. However, in the last forty years or so we have witnessed the growth of tiie ritualistic and si5)erstitious aspects of reli­ gion contrary to what the founding fathers had envisaged. 36

The Indian Constitution prescribes that religious practices shall not be interfered with, except insofar as they run counter to public order, morality and health. We are con­ cerned here wilii the limitations imposed on religious practices by considerations of morality alone.

For the secularist, what is of prime importance is the opportunity to exercise real freedom, to develop to the full those potentialities wi-th vAiich the individual is endowed and to enjoy the experience of creative endeavour, of friendship and love in this life. Some of the basic institutional struc­ tures necessary for such a life can be provided by the secular state; the actual achievement of intrinsic values and the good life must be left to individual effort. However, for the secular-minded, it is life here and now vAddi has to be improved. For those v^o are religious, it is the life hereafter viAiich is of prime concern and they have generally preached quietism of an attitude of acceptance in this life, xjinmindful of material gains or comforts.

While morals have been derived from religion, we have seen that logically the two are independent of eacdi other. Any religious system vAiich seeks to apply moral attributes to a super-sensible reality would have to find reasons for doing so; moral attributes would not logically follow from existential facts such as that a supersensible reality exists, that it is 37

infinite and omnipotent and hence has to be unquestioningly accepted by one and all.

One of the basic values of a secular society is its attitude to knowledge and the belief that through knowledge the way to a better life can be unfolded. Article 51A of the Constitution, defining the fundamental duties of citizens, asserts that one of "ttiem is to develop the scientific temper, humanism and the spirit of enquiry and reform.

NEED TO EEVELOP SCIENTIFIC lEMFER

P.N. Haksar, as Chairman of the Nehru Centre, headed the list of signatories vAiich comprised top Indian scientists such as Raja Ramanna, M.G.K. Menon, Satish Iftiawan and a handful of historians and economists, in stating emphatically that "No systematic and determined effort was made to work out specifi­ cally and concretely what was needed to be done to build a society vAiich is animated by a spirit of enqxairy rather than passivity and acceptance..•• Biere was failure to give mass dimensions to scientific temper and specifically to incorporate it in the educational system.,,. In education, acceptance of authority has come to take the place of enquiry, questioning and thought." The result of all this has been a "cancerous growth of sviperstition at all levels. Rituals of the most bizarre kind are frequently performed often with official patronage. Obscurantist social customs are followed even by those vAiose profession is the pursioit of scientifi inquiry". 38

Patronage by important persons, including Ministers and officials, is at least one of tiie reasons for what is admitted to be, though statistical data are not available, an enormous growth of obscurantist ritualism.

For the Scheduled Castes and other Backward Ccsmnunities there is the stigma of low social status and with it go the nasty occupations of scavenging, flaying, etc. - that is, poverty, discrimination in living conditions and other manifes­ tations of caste. While constitutional provisions make ttie uplift of the Scheduled Castes and Scheduled Tribes -ttie respon­ sibility of the Centre, it is left to the State to take steps to alleviate the condition of. Other Backward Classes ( OBCs ).

The vast majority of the Scheduled Castes live in the rural areas. Most of -ttiem are landless labourersf So far as the upper castes in the rural areas are concerned, 81 per cent are landholding agriculturists and only 19 per cent landless are labourers. What is the social condition of the Scheduled Castes and Other Backward Classes in the rural areas? Crimes against "ttie Scheduled Castes - such as arson, murder, rape and grievous injury - are very high and have become a routine affair.

The shameful recrudescence of communal violence in Hie country, with its worst manifestation in Aligarh, has sharply raised the question: Is Indian society going to be permanently 39 divided on communal lines? ^e passions that have been roused and the reactions in public indicate that powerful forces are at work to exploit the situation and push the country inexorably on his path of disaster.

The question is not a matter of mere academic discu­ ssion; It is a serious challenge for all those v*io are keen that Indian nationalism should remain free of communalism and chauvinism and that the people of liiis country should unitedly struggle against their real adversaries - the neo-colonisalist exploiters, tt» age - old poverty and ignorance and the ever- widening chasm of disparity and inequitausness.

While Aligarh happenings have demonstrated the confident grip of the RSS over the adminisitrative machinery, the reac­ tions of the responsible leaders of the Janata party have proved the worst fears about its stranglehold on the ruling party. Political exigensies of the moment seem to have got ihe better of principles and convictions. It has so muddled the waters of politics that to name the RSS as culprit or not to do so appears to be only a game of power politics, Tlie RSS leadership has been quick to grasp itj the refrain of speedies that the RSS Chief Balssaheb Deoras is making all over the country is that his organisation, an innocent lamb(?), is being blamed for poli­ tical reasons. He, of course, asserts that tiiey organise only Hindus and are por-Hindu adding of course that they are not against any other community. 4.1

Like the Emergency excesses the present situation also has crane as a God-send to organisations like the Jamaat- e-Islami which are interested in a permanent communal division. Incidently the Jamaat, being itself committed to organising the Muslims as a separate party, has no objection to the attitude of the RSS. Die Jamaat prefers to look upon the RSS as the genuine representative of Hindus while asserting its own exclu­ sive claim to be the genuine spokesman of the Muslims. All the campaign and attempts of various political and non-political organisations to insulate ihe mind of the najority community against the poisonous RSS propaganda is dobbed by the Jamaat and its various organs, like the weekly Radiance and daily Dawat, as effort to win the Muslim vote by showing the fear of the RSS.

One should not be surprised by the Jamaat attitude. It has been always basically in agreement with the RSS that the country should not be allowed to develop on secular lines. At the time of partition it had advocated that free India's Constitution should be based on Hindu scriptures and Pakistan should become a theocratic Islamic state. In 1953, giving evidence before the Munir Commission in Lahore, tiie ideologue of the Jamaat, Maulana Moududi, had said he would not mind Hindu India treating Muslims as zimmis ( a protected minority though not enjoying equal rights of citizenship ). And when Bangladesh separated from Pakistan, Golwalkar ( the then RSS chief ) was the only prominent Indian to have advocated that it should not be a secular but an Islamic State, llie proclama­ tions about understanding between Hindus and Muslims made by the leaders of the RSS and the Jamaat have also to be under­ stood in this context. They did not have to be brought together behind prison bars to develop an understanding; both the organisations had come into being to obstruct the develc^ment of the sub-continent along secular lines ^ftiich, according to all analysis, would have taken it to .

It would, however, not be enough to blame these organi­ sations alone. They are working in accordance with their nature and character. To expect that they would diange their ways is to live in a fool's paradise. What the non-communal Indians, who are convinced that the ideologies of the RSS and the Jamaat are detrimental to the interests of people, have to think is how to prevent situations in vi^ich they can expoit people. If during Emergency "ttiere were enough Congresanen and others to protest and stand against the injustices done to the Muslims and other weaker sections the Jamaat would not have got the opportu­ nity to vAiitewash the RSS as it did. And if today the secular minded, democratic parties and individuals - unitedly and without reservation - take stand against the engineers of carnages like Aligarh and effectively assert that justice or injustice to Muslims is not a problem of Muslims alone but the concern of the entire nation, the Jamaat would not find fertile ground to sow seeds of poison. 4 9

There is no doubt that people belonging to all the democratic parties including the Janata party ( excepting its RSS elements and some other leaders presently needing RSS support in the power struggle ) have raised their voice against the cruelties perpetrated by the RSS and PAC in Aligarh. And yet it can also not be denied that there is no evidence of united crusade to eliminate the influence of communal ideology of hatred to prevent a repitition of Aligarh, Ihe ruling party has been paralysed by its internal contradictions and its lack of commitment to secularism. The others have failed to come together on one platform and unitedly struggle for securing for the Muslims. It is very important to remove the impression frran the minds of Muslims that sympathy for them is showi only to secure their votes. And that conviction will grow if the voice against communal forces is raised from one platform by all, whatever their respective political affiliation. The Muslims should know that every shad of non-communal opinion in the country is interested and is actively engaged in creating an atmosphere in viiich they may make their political choice freely and wiliiout fear, ^dienever and wherever there is commu­ nal trouble all sections of the nation should rush to help as they do when there is a natural calamity like earthquake and cyclone. Both sources of relief and recipients of relief on such occassions should be national, not communal. 43

As it has not happened so far the Muslims tend to huddle together in the name of self-defence or mutual help. In the wake of Aligarh riots there has been a conclave of the representatives of Muslim organisations to think of a common programme of action. One should not rule out manifes­ tations like the 1961 Delhi Convention and the 1964 Convention which lead to the formation of the Muslim Majlis-e- Mushawarat. Ostensibly set 15) to present the case of the Muslims to the non-Muslims with a view to promoting better understanding and mutual goodwill the Majlis tended ultimately to become a Muslim block of votes to negotiate for seats in legislatures or to get words of sympahty on questions like the Aligarh Muslim University, Urdu and Muslim Personal Law. A large number of those who are part of this process of tiiinking are surely averse to becoming anything like that but these elements ( and they are probably the majority ) have to guard against the possibility of present frustration of the community being exploited by separatists like the Jamaat-e-Islami.

If what the weekly Radiance writes is to be treated as the voice of the Jamaat ( and there is no reason viiy it should not be ) it is advocating a repitition of the 1964 experiment. In its latest issue ( dated 26,11.78 ) it advocates: "If communalism is to be combated seriously and sincerely eminent Muslims, leaders of Muslim organisations and Muslim journalists should be contacted and their views obtained. It is obvious 44

that Muslims are the most anxious to see the end of it. Without their involvement and without giving weight to their views no worthviiile and effective campaign to finish the monster can be successful".

What was the result of the 1964 experiment? One way of looking at it is that 'for tiie first time non - Congress Governments were formed in many states in liie north'. That is how the Jamaat looks at it and it is not entirely wrong. It is however only a partial truth of the most dangerous variety. The other aspect of that reality should also be remembered. It did not end communal violence but aggravated it. The worst kind of communal riots were witnessed in those parts of the country where Jana Sangh, thanks to that experi­ ment, had gained respectable place inthe corridors of power. Ihe various problems - like Allgarh, Urdu and Personal Law - assumed a hitherto unknown virulence of controversy. Besides, not only was ••Oie number of Muslims winning seats in Parliament and State Legilatures on the Congress ticket ... the lowest* but the number of Muslims as such was the lowest. Above all the biggest losers were those secular elements vAio had been able to effectively advocate for justice to minorities and wea­ ker sections. And organisation like the Sampradayikta Virodhl Ccanmlttee., vidiich was also formed during the same period to combat the rising tide of communalism, had to plough a lonely furrow. 4b

Nothing would gladden the heart of the RSS more than the formation of a separate Muslim block, whatever its declared aims. It would be a big step towards fulfilling their aim of a permanent communal division of the Indian society. Communal violence vAiich they create from time to time is directed primarily to that end and the Muslims would give a hand to achieving that. Ihen would the RSS be able to tell the Hindus: "Look, Muslims are organising themselves. You should also rise as an organised force to defend yourselves, your religion and your culture." With the lines thus drawn violence will be ever on the door step. Whenever there is a fear of the orga­ nised hold of RSS on Hindus weakening, violence would be organised. Organising the communities separately is thus no solution to the problem of anti-Muslim violence. Its only effect would be distortion of political life, turning away the minds of people from real to unreal issues and thus withholding progress.

Ihose who want to save India from such a fate have to strengthen an anti-communal platform like the Sampradayika Virodhi Committee. It should be made genuinely non-partisan so that it may not be accused by any one party; its work should be helpful to all those viho are secular and democratic. Its programme of activities should be broadened so that it develops links with the entire society on the largest number of points 4S

and takes up cudgels against every manifestation of commu- nalism. We say this because no other platform exists and none is in the offing. Work has to be undertaken without loss of time.

Secularism is an alien idea which has not been able to take widespread roots in the Indian soil; it has functioned as a cloak, to hide the daggers of communalism. Secularism is a state of mind and cannot be legislated. It evolved as a Western thought to active fulfilment heare on earth, as apposed to obtaining it in the next word. Secularism attempts to seek out the fundamental xinity in the core ideas of different reli­ gions and is therefore, a cohesive force, communalism lays the meximum emphasis on the exclusive features, however extraneous, of a religion and is thus a divisive force. Deliberate temp- ring with the definition of secularism for enlarging the ruling party vote bank or gaining transient tactical advantage in the political areas.

As an ideal, secularism never had a dearth of support in Indian politics. Secularims today can be a meaningful exercise only if it starts by asking vi*iy the years since depen­ dence have proved so this appointing and why a new wave opinion against secularism has" set in since -tiie begining of decates. It is fine to exhost people to continue the battle against communal forces, but one used to ask why this battle has led 4 7

to such an inconsequential outcome after AO years, proponents of secularism had expected that the propaganda of cience and madernism would suffers to erode the hold of religious orthdoxy and dogma on people's mind, Ihe ignored the fact that beliefs have material roots. Secularism proposes to do away with the communil idea of religion, the very notion of religious commu­ nity. Religion is to be the private affairs of each individual his way of relating himself to the Divine, Ihe internal social structure of eada. religion is automatically repudiated in the secular approaches as a consiquence of its first principles. This is not a negotion of religion but a new role for it and that role is spiritual and inspirational not legal or institu­ tional. Secularism has to be understood, !Qiis is the import of the stalement that we wish to make India secular, and this is the strategic objective that we have to place before the nation.

It is necessary for us to realise that an ideology which grows out of pure, experienced, secular practice is usually very limited in its persuance powers. This is because secular prac­ tices in modem societies are so highly differentiated. Trade Union Consciouness depends on secular practice to a great extent and yet very newly, if even at allhave trade union provided a macro political altemasive an ideology nixrtiie able to spansym- bolic efficacy over a wide cross section of the society. 48

More -tiian % years of independence, we in India have not been able to clearly understand ourselves what we inted to mean by secularism in this country. Our of trepeated phrase, equal respect for all religions, has not been able to clinch the issue as a sizeable section of our intellectuals continue to be baffled at this policy of mixing up of religion with politics and that too in the same of secularism. India has been partitioned on a pseudo - religious basis, it was to the everlasting creadit of its people and the great national leaders of India like Nehniji that the country instated of becoming a liieoratic Hindu state on the pattern on a Muslim Pakistan. Let us secular state of India be misunderstood and mistaken for an the 1st states face India first Prime Minister Nehi^gi had, time and again made it amply clear that a "Secular state means a state in vitoich the state protest all religions, but does not favour one at the expense of others, and does not itself adopt any religion as state religion.*

India is a vast country full of diversities and coinple- sities. To purpuse the unity and integrity of our nation is our most overriding duty. We have to creat a burning sense of belonging to one communities and social groups that inhabit this country. Only the master concept of national unity, a framework of democracy and civil liberties, the seculars character of the state and socialism can hold this country together and lunch it. On the road to all sided progress. PART TWO BIBLIOGRAPHY 4i)

SECULARISM AZMl(Shabana). TJioughts on secularism. Mainstream; 29,7; 1990, December 8; 7 - 8,

Secularism is an alien idea which has not been able to take widespread roots in the Indian soil; it has functioned as a cloak to hide -ttie daggers of communalism. Secularism is a state of mind and cannot be legislated. It evolved as a western thought to achive fulfilment here on earth, as apposed to obtaining it in the next world.

CHATTERJl(Manoj) and CHATTERJl(MonoJit). Time to build faith is secularism. Times of India; 1986, April 23; 8.

Secularism attempt to seek out the fundamental unity in the core ideas of different religions and is therefore a cohesive force, communalism lays the maximum emphasis on the exclusive features, however extraneous, of a religion and is thus a divisive force. Deliberate tempring with the definition of secularism for enlarging the ruling parties vote Bank or gaining transient tactical advantage in the political areas.

CHATURVEDl(Badrinath). Quest for India's secular identity. Times of India; 57, 153; 1990 February 28; 6.

Quest was for a modem identity as against traditional identity. Modernity was a product of the eithteenth century European Enlightenment, the essential features which were the overthrow of the authority of tradition and the enliironement of critical rationality in its place. 50

CHITTARANJAN(CN). Secular India: Ranges and hopes Mainstream; 23, 30; 1985, March 23; 2$ - 7.

India Is Indeed developing Into a genialne secular state as had envisioned at the time of constitution making and enforcement of the fundamental documents thirty five years ago. Constitution vdilch has laid down of frame work to create a secular society based on equality and of opportianity and on liberty of faith and worship, rights Including opportunity and non-discrimination, Nehru said quite early during his tenure as Prime Minister, "we will not tolerate any communal!sm in this country and ... we are building a free, secular state, were every religion and belief has full freedom and equal honour,"

C(»WUNALISM MORE dangerous than foreign attack. Secular Democracy; 1984, October; 10 - 14,

India is a secular state, that is the very basis of our constitution and we must understand it will all its compli­ cations. A secular state does not, of course, means that people give up their religion. A secular state means a state in which the state protest all religions but does not favour on at the expense of other and does not itself adopt any religion as state religion.

FAIZEE(aiamlm), Severe strains on secularism. New age; 34,10; 1986, March 9; 17,

Radhakrlshnan, too, says "secularism as here defined is in accordance with the ancient religious tradition of India," .) i.

7. INEER MOHAN. Spirit of secularism. Indian Express(M); 1983, January 16; 2.

Today the various political parties including -ttiose with cranmunal overtones, or even those having a fundamentalist approach, profess to he secular. The take of identity those v*io could be genuine in this regard may not appear to be easy. Muslims are barbarians and ideals breakers who consider all Hindus to be Kafirs or infidels. An apportunity came substi- quently \n*ien I found myself participating in the freedom movement and got involved in the railway workers in Lahore as a trade union organiser.

8. JAIN(Girilal). Secularist and commionalists: Why both are wrong. Times of India; 1986, November 12; 8: 3 - 5.

The Hindu civilization is different from other great civilizations - Christions - Western and Arab Islamic in one significant respect, unlike them, it is virtually confined to one geographical area - the present day India. Independent India is essentially a Hindu creation and, as any honest obser­ ver will concede, it seeks to be libral - humanist order vdiich is committed not to discriminate against the non-Hindus.

9. JAIN(Girilal). Things are not in place: They could not be amidst turbulence. Times of Indja^Sunday Review); 1982,Sep,12;1.

The secularisation process in highly unsettling and can disorient not only individuals but whole societies and unteash forces vAiich are for more dangerous than communalism. 52

10, KELKAR(BK). Four 'Musts' of India's national unity. Organiser; 38i 25; 1986, Deepavli Special; 13 - 4.

The British rule in India gave it a political community. Indians were divided tait they were united against the British rule. The image of strong India with a distinct cultural perso­ nality of its own has a bright future. The political \jnity of India depends on social and economic democracy. Dr. Ambedkar said in the constituent Assembly: In politics we will have quality and in social and economic life we will have inequality. Let us remove this contradiction at the earliest possible moment ... "ttiose who suffer from inequality will blow up the structure of political democracy,

11, KIDWAI(Mohsina). Challenge to secularism. Secular Democracy; 12, 7; 1979, April; 21 - 4.

Secularism does not mean shedding tears, may be crocodile tears or cow tears. Secularism means fighting against communalism viien there was riot, Gandhiji was not shedding tears in Delhi or Patna,but he went to Naokhali. Wheet has happened in Jami^ec^ur is not something new. The riot was fully planed and there was advance preparation.

12, KRISHNA KUMAR. Why secularism has not worked. Times of India; 1987, January 9; 7 - 8,

As an ideal, secularism never had a dearth of si?)port in Indian politics. Secularism today can be a meaningful exercise only if it starts by asking vHcxy the years since 53

independence have proved so disappointing and why a new wave opinion against secularism has set in sence the begning of decates. It is fine to exhost people to continue the battle against communal forces, but one need to ask v»4iy this battle has led to such an inconsequential outcome after 40 years. Proponents of secularism had expected that the propaganda of science and modernism would suffers to erode the hold of religious orthdoxy and dogma on peoples mind. The ignored the fact that beliefs have material roots.

13. MEHTA(SB). Secularism: Quintessence of Indian culture. Economic Times; 1986, July 6; 3 : 1 - 8.

From times immemorial, humen beings have followed one religion or ottier, initiated and preaches by one or more pro­ phets who appeared at different times in different religions of the world, Kiese prophets preached the objectives of humen life as realising God, »*iom they almost uniformaly discribed as omnipresent, omniscient and omnipotent, though each of them had different ideas about the nsme, from, abode and discription of God.

14. NISHA¥AN(PK). Secularism: Search for a new paradigm. Organiser; 42, 26; 1991, February 8; 8.

Secularism in the internal life of a community which subscribes to a common failii is possible only if its conception of ethics does not need any transcendental section. India SI

should develop as a secular society it is necessary that her peoples adopt a secular approch to ethics in the place of morality based on religion.

15, PRADEEP KUMAR. Crisis in secularisms Some issues. Mainstream; 29, 32; 1991, June 1; 20 - 22.

More than 43 years of ondependence, we in India have not been able to clearly understand ourselves what we inted to mean by secularism in -tiiis country. Our of trepeated phrase, equal respect for all religiwis, has not been able to clinch , the issue as a sizeable section of our intellectuals continue to be baffled at this policy of mixing up of religion with politics, and that too in the name of secularism,

16, RAZA(Aabid), India as a secularizing state. Muslim India; 4,42; 1984, November; 30 - 33.

The state in India (particularly the governments at state level) is not very clear in its pursuit of secular ideals. This is seen in the reforming of Hind temples under­ taken by some states in India, For example Madras animal and birds sacrifices Abolition act of 1950 is an instance of reli­ gious reform being directly promoted by the state.

17, SHAH(AB), Secularism in India, Organiser; 1983, March; 1-6.

The Indian conception of secularism only recquires that there shall be no state religion and that the state shall treat all religion ecqually. It does not, however, prevent the state from giving financial assistance to educationa institution sponsored by the church or other religious association. r 5

18. SCeONl(Shrinivas). Age old Indian secularist ethes. Yo.jana; 35, 5; 1991, March 16; 4-5.

Haough an area of secularism surrounds it, the consti­ tution neither defines secularism nor use the expression "secular".

The constitution establishes no state religion; creates no calegory of preferred citizen. Throws citizenship open to all guarantees equality of status and of apportiinity.

19. TABAN(Ghulam Rabbani). Defance of secularism. Mainstream; 25, 28; 1987, March 28; 4-5.

Our constitution declares that India is a socialist, secular democratic republic. Secularism comes every citizen, every groi^), every intrest would be free to prectice vAiat they left and believed in from the point of view of religious faith and a personal capicity. Secularism is the corner s4;one of a democratice society. All that secularism demands is that state should be run not according to the out moded poli­ tical theories of the middle age,

20. VERMA(Kewal). Secularism as only option. Muslim India; 8, 92; 1990, August; 356.

We are nation of self deceivers. We have no ability to do a rigoxnis socio-political analysis and identity the real soure of our trouble. Our intellectual lethagy and ideological differences tends to put the entire blame antiders for all our cr 6

problems. Did star ... The RamjanaimWiocani - Babri Masjid contoversy and organise Ramshila Pooja all over India? Sindlary, did Pakistani propaganda turn Kashmiri Muslims an massa against India. Kashmir Muslim opted to join India is the belief that this country would remain secular. Only a secular India can keep Kashmir with in it democratically a communalised India can keep Kashmir only by force.

•, ALIQARH MUSLIM UNIVERSITY

21. GANEHI(Krishna). Capitalising on conmunal violence. Economic and political weakly; 14, 23; 1979, June; 23; 963 - 4.

Violence occured in Shamshad market, adjacent to the A.M.U. where some muslim students burnt hindu shops on May 10, 1978 is against of Dadri incident, is described. Later on police entered in the hostel and beat students mercilessly.

-, CHALIgNGES

22. BANERJEE(Subrata). Secularism under stress: Healing touch needed. Econranic Times; 1986, October 5; 5 s 18.

Indian secularism is different from secularism in the west Indian secularism means the co - existence of many reli­ gious blessed by the elleged tolerance of Hinduism secularism does not seem to be working. Coexistence is any thing but peaceful. We have accepted politicalisation of caste and cranmunalism, regionalism, despite occational verbal protests. Minority communalism breeds majority communalism. It is maintained. The basic problem is ideological, an attitudes of 57

mind. If there was no concept of secularism is India in the past, there was no such thing as conmunalism either.

23, SHAM LAL. Life and letters: How secular are we? Times of India; 1985, March 2; 8 : 3 - 5.

A secular society implies, at the very least, that there is no state support for religions bodies, no religions teadiing in state schools, no religions test for public office or civil rights, no legislative protection for any religious dogma. How secular is Indian society in the light of this definition? Answers there is no religious teaching in Indian school and law does not protect any dogma. The western idea of secularism suffered a change of character during its passage to India. India state has sought to draw close to all religions.

-, COMMON CIVIL CODE

24. PRATAP CHANDRA. Two religious traditions: Myth of unity of faiths. Times of India; 1987, January 6; 6 5 3 - 5.

The on going debates on secularism and a uniform civil code are likely to gain in containt and meaningness if we abandon the time honoured assumption of on essential unity of all religions and instead concentrate on the nature and character of different religious traditions. much vaunted spiritualism, tolerance, catholicity and spirit of accomodation have added to the appeal of this nation secularism ^i

is equal respect for all religious: though most of them clearly realised that this was not the original historical cannotation of the term.

-, COfMUNAL HARMONY

25, SYED SHAHABUDDIN. Notes on canmunal riots. Secular democracy; 1979, October 12; 37 - 40.

It reveals socio-economic factors are responsible for communal riots occured in various parts of the country. It deals how riots can be diaked by implimentation of NIC reco- mendations, adequate representation of minorities in police and armed forces, formation of peace committee and punishment of quility persons. In implication of rule and regulation that was usefull for secular country.

-, MORADABAD

26. HASHMI(SA). Conspiracy to blame the muslims. Secular democracy; 13,9; 1980, September; 39 - 40.

Moradabad communal incident occured on August 13, 1980 is described. Communal organisations specially R.S.S. and defective administration i*esulted violence. A rumoxor that weapons were found in mosque is nothing but blame to muslims for Moradabad incident. No foreign hand involved in this inci­ dent. 5:J

., COMMUNALISM

27. BIPAN CHANDRA. Religion and communalism. Secular Democracy; 12, 1979, November; 17 - 22.

Many religions in India the basis or the underlying causes or reason for the rise of communalism? Ihe proposi­ tion that the root of political polarisation in India was the religious antipathy between Hindus and Muslims comand(s) greater acceptance today.

•, HINDU. PUNJAB

28, PROMOD KUMAR. Communalisation of Hindus in Punjab. Secular Democracy; 11, 9; 1982, October; 53 - 8.

Recent developments have gravely affected the social life in Punjab. The seriousness of the situations evident from the act of religious sacrilege committed by cc»nmunalist Hindu and Sikh's the rampant violence and terror promoted through killings and assassinations and -ttie demand for Khalistan raised by section of extremists.

•, NATIONALISM. RELIGION

29. VERMA(Kewal). Betrayal of Indian secularism. Muslim India; 8, 92; 1990, August; 372.

Only a secular India can democratically keep Kashmir within the country. A communalised India only with bullets can able to retain Kashmir. The situation in Kashmir has now fiO

reached a point where secular democrates will lose either way. The international hostility against the use of bullets with create a climate in India that will be favour­ ably to -ttie unleashiry of a wave of Chavkimitic nationalism, hording on faccism. It is not that the threats to secular nationalism developed overnight. No child in our country is ban on Indian.

•, COMMUNAL PROBLEMS

ENGINEER(Asghar Ali). Cooperative approach to Hindu - Muslim Problem. Muslim India; 9, 104; 1991, August; 376 - 7.

Die centre of gravity of the communal problem lies in the Hindi built (inwhich one may here include Gujrat and Maharashtra). The urban (Muslim) elite in this belt insists on a separate identity and has a definite sence of Indo-Jslamic culture. The urban middle class Muslims of this belt are quite proud of this Indi-Islamic identity. Muslims should also realize that the indigenous element in their identity content in very important and should not be de-emphasieded.

CONSTITUTION

ACHARYA(GN). Mighty God whome secularism does not touch. secular democracy; 12, 1; 1979. January; 16 - 7.

The concept, India is a secular state has recently been written into -ttie preamble of our constitution. But the 61

presidents. Prime Ministers. Governers and others lower down did not felt the slightest hesitation in associating themselves with a motley crowd of God, Saints, Godmen, nuns, temples, masjids, churches etc. Some in5)or- tant names are givin like President Rodhakrishnan, Prime Minister Lai Bahadur aiastry, information minister Indira Gandhi all made the pilgrimage to Bombay, training numerous minor dignitaries.

32. AIHIKARl(Gautam). Secularism in India: Why it is a case apart. Times of India; 1983, March 19; 8,

India is officially a secular democracy, Indian secularism, however, raises problems of concept, of inter- pratation and then, perhaps inexorably, of practice. It is there-fore, necessary to examine Indian secularism within a historical framework of the development of secularism as an idea. The historical nature of the Indian interpretation of liie concept, therefore become all the more baffling, be­ cause Nehru had a sense of history and was even an historian.

33. ANSARI(MRA). National integration. Secular Democracy; 14,3; 1981, March(Annual); 13 - 4.

The fo^dation of our national life is common citizen­ ship, unity in diversity, freedom of religion, secularism, equality, justice - social economic and political - and B '}

fraternity among all communities. The essence of nationa­ lism is the active consiousness of belonging to a single nation, sharing of common, ideologies, existance of craimon goals.

34. CHISHTl(Anees). Indian secularism at work. Secular Democracy; 16, 1; 1983, Annual; 150 - 54,

After independence, India chose secularism as the guiding principle for running the affairs of the state and fostering ties between peqple of different castes and creads for -ttie over all task of nation building. Ihe scepticism was particularly because of the majority minority tension that was generated due to ttie propagation of the two nation theory and consequent division of the country and the other part opting for a definite theoretic set i^ as an easy way of isolationist survival.

35. HUSAIN(SB). Problem of law and order. Radiance; 10, 31; 1973, February 11; 9 - 10.

Deals the duties of government vAiich claim to be civilized has no moral or legal right to occi^y the seat if it failed to protect life and properties of its citizens communal feelings occured due to negligency of administra­ tion so government should mainstain law and order to check the tussle of two communities. B3

36. JOSH(Bagawan). Rethinking secularism. Mainstream; 29, 10; 1990, December 29; 7 - 10.

All round crisis of the Indian polity, incorporating diverse social, economic and political aspects, has after a long period of gestation, finally burst into the open. It express itself as a challenge to the constitution of and the way in vAiich this has been oprated over the past decades, Secularism signified tiie peaceful coexistence of religious communities and a creative interaction between various tra­ ditions,

37. KHWAJA AHMAD ABBAS. On building a secular society. Secular society; 14,3; 1981, March(Annual); 11-2.

We have a legally sovereign constitution to v\*iich we wear allegiance, its sets LQ) a secular republic in the sense that before law ... all citizen are equal irrespec­ tive of caste, creed or religion.

•, CULTURE

38. DUTT(RC). Discussion: Crisis of Hinduism. Mainstream; 25, 41; 1987, June 27; 27 - 9.

In a plural, multi - cultural society such as ours in India religious and cultural diversities have undoubtedly a place. Ihey need to be protected, and even nourished not G4

only because they add to the richness of the cultural pattern but periiaps even more because development of human personality can best to be active in the cultural milieu of the individuals concerned. Similarly the "humi­ liation" of having been governed and persecuted for close to a thousand years by Muslims rulers" is not a feeling whidi arises spontaneously in the minds of the Hindu masses, but is being divined into their consciousness by Hindu revi- valistics and communalists.

., DEFINITION

CHATTERJI(PC). Is the church relevant to the problems of secularism. Times of India; 1^, 153; 1990, May 31; 9s 1 - 6.

Dr. Karan Singh says that secularism does not apply in India. Secularism in "ttie west means sepration of church'. He was expressing a common view, but Donald E smith, in his monumental work, India as a secular state (oxford 1963) contends that the absence of an organised clergy shows that there is no church in Hinduism.

JOSHI(PC). Gandhi - Nehru tradition and Indian secularism. Mainstream; 5, 26; 1987, Novermber 14; 5 - 8.

Ihe conception of Indian secularism is not just an intellectual abstraction; It is not a product only of logical construction and academic debates only. It acquired flesh and f)5

blood, a moral depth and intensity through the marturdom of the foremost leader of India's freedom struggle, Mahatma Gandhi, and through death - defying coiirage in the pursuit of the secular ideal Jawahr Lai Nehru. The promoter of the secular idea in India was thus not the colonial power - elite; the poineers of the secular idea were the anti colo­ nial sections of Indian elites which derived inspiration from modern western -ttiought,

41. KUPER(Adam) and KUPER(jessica). Secularization. Social Science Encylopedia; 1984, July; 737.

Secularization refers to a displacement of religious beliefs, ritual and sense of community from the moral life of society. Every day experience in 'secularized' society tend to be carried to without routine invocations of the sacred. Ihe masor institution of society became legitimated primarily by secular ideologies and formal legal doctrines rather than by religious ethics. The rise of secularised society in the modern era has had crucial sources with in the traditions of western Christianity himself,

42. MUKHIA(Harbans). Connotations of Indian secularism. Indian Express(M); 1987, January 4; 2s 1 - 8.

Secularism has come to signify the state's indiffe­ rences to all matters religious, in India its meaning is tiie very opposite, in that the state here is expected to treat all religion with equal respects. The Hindu Muslim Ehie Hiie fi6

sentiment has a history of atleast five countries behind it: Some of the greatest of India's saint poets, common- ding impressive mass following had prtpagated and advance this nation during the medieval centuries,

43. RAO(V Krihsna). Precept and Practice of Secularism. Mainstream; 50, 27; 1989, September 9; 16 - 8. '

Secularism in the Indian context, means an equal status for all religious. It is merely an extention of the democratice principles to religion. No one religion should be accorded special privileges in national life, Ihe Indian constitution prescribes that religious practice shall not be interfered with, except insofar as they run counter to public order, morility and helth,

44, SREENIVASAN(K). Sham and Real secularism. Mainstream; 18, 14; 1979 December 1; 21 - 2,

Secularism is based on the belief that "ttie state, morals, education etc. should be independent of religion. We have a plxariform society which is a historical legacy. In the truncated India bequathed to us by the British, there are more Muslims than in Pakistan and the Hindu-Muslim issue was kept alive. It was to solve finally the problem of this residual fall - out of portion that the panacea of secularism was thought of with much fanfare it was enshrined in our constitution. B7

45» UNIYAL(Lalit). On secularism. Mainstream; 1991, Annual Number October 26; 27 - 30.

Secularism is frequently equated with a secular state and a secular state is believed by some to be a state that is not run on the principles of any religion. It is a state that keeps the rights and obligation of its citizen seprate from their religion. But secularism is a wider concept and secular state is merely a part of it. Secula­ rism requires that the citizens them selves keep their religion seprate from the rights and obligations of citizen­ ship.

46. VENKATESWARAN(AP). Meaning of secularism. Muslim. Muslim India; 7,74; 1989, February; 83.

Secularism is historical in its development and the aim of the government is to after equal opportunities to all citizens, irrespective of cast, cread, language or race, according to project a political dimension to religion would go contarary to our system.

, EEMOCRACY

47. TASNIM AHMAD(S). Second thoughts on 'secular Democracy*. Mainstream; 22, 51; 1984, August 18; 15 - 7.

India face in most tragedy today is the tragedy of a communally conceived secular ideal skillfully couse had 68

in appropreat democratic terminology. Democracy has ternout to be something of an esoteric formulla, in as much as the country's hundreds of millions of poor and destitute are concerned. Little wonder, the voice of the largest minority, the Muslims as a minority, has been largely choked out of all important forums and significant institutions all these years.

•, and, CULTURE

48. THAPAR(Rcinila). Religion, culture and nation. Seminar; 377; 1991 January; 38.

Secularism, national culture and democracy are among the ideal of the nation - state. Democracy then becames a manipulation of secularism for casting votes in which not only are vote banks control but even changes such as the lowering of the age limit are due less to concerned about making the young responsible citizens in more to arithmetical culculation linked to voting patterns.

• » effect of CASTISM

49. SARDESAI(SG). Casteism, Harijans and Reservation. Secular Democracy; 1982, February; 17 - 8.

Having discussed the nature of the problems of secula­ rism, national integration, past tradition, past traditions and Hindu - Muslim unity, the author comes problem of caste. 6!J

•, CASTISM and POLITICS

JAIN(Meenakshi), Casteism in politicss Backwards consoli­ dating gains; Times of India; 1991, October 10; 8.

It speaks of the grip of caste on our polity that no political party has had the courage to take a stand against caste based reservation in government jobs. This itself should be sufficiently reassuring to those liberals and Marxists who have been hunted by the spectre of Hindus marching forward unitedly under the banner of .

•, COMMUNAL HARMONY

JHAPER(Romila). Politics of religious communities Seminar; 365; 1990, January; 27.

There was a popular belief at tiie time of partition in 1947, that the division of the country would end the commu­ nal tension as those in favour of a separate Muslim state would migrate to Pakistan. The posing of secularism against communalism did not at one level is, not enough to negate the emphasis of religious identity in public life, it is equally necessary to encourage other alternative identities. The major springs of communal support are frcMn those who are in some ways disembodied from their earlier social moorings; the growing middle class of those whose standard of living materially has risen and vdio see themeselves. 7.1

•, COMMUNALISM

52, CHAUEHRICNC). Hindu Muslim Problem. Times of IndiaCM); 1982, December 12; 1.

Describes after 35 years of Independance of country Hindu Muslim problems still not solved. Due to this problem communal riots are occuring in alarming rate in various parts of the country so need of communal understanding coop- ration between to communities and other communaties because of mainstaing of secularision of India.

•, CCMMUNALISM

53. GUPTA(Dipankar). Communalism and fundamentalism. Economic and political weekly; 26, 11; 1991, March;573 - 82.

It is necessary for us to realise that an ideology which grows out of pure, experienced, secular practice is usually very limited in its persuasive powers. This is because secular practices in modern societies are so highly differentiated. Trade union consciousness depends on secu­ lar practice to a great extent and yet very savely, if even at all have trade union provided a macro political alternasive an ideology must be able to span symbolic efficacy over a wide cross section of the society. 7i

MAHENIRA,(KL). Communalists crusade against secularism. New age; 39, 3; 1991, June 20; 8-9.

The secular state is a state which guarantees indi­ vidual and corporate freedom of religion, deals with the individual as a citizen irrespective of his religion, is not constitutionally connected a particular religion nor does it seek either to promote or interfere with religion.

NEHRU(Jawaharlal). Communal menace in Independent India. Secular Democracy; 16, 7 & 8; Independence Number 1983; 17 - 23.

Militant opposition to communalism was an act of faith with the first Prime Minister and maker of modern India. Eradication of the evil was on essential part of building a strong and united nation, according to him. He carried on a relentless mass education compaign create defence in peoples minds against the onslaught of communalism.

NIJHAWAN(PK). Secularism versus communalism. Organiser 42, 26; 1991, February 17; 98 1 - 5.

In neither the ruling party nor the opposition has the moral courage to demand a more actively secularist approach on the part of the government, it devolves on voluntary non- political groups in society to press for reform. The reform can take a number of spacific forms, all resting of the pos­ tulate that scriptual inductions should be subordinated to consideration of human rights. 72

RAMAN(Vasanthi). Communalism and the threat to diversity. economic and political weekly; 22, 5; 1987, January 7; 174 - 6.

Disturbing events in the recent part in liie country' s body politics have caused lot of concern to many Indians. Many have sat and watched helplessly as the country's social fabric is being rent a part witii communal and caste riots v*iich have brought us dengerously close to a country develop­ ment specially the secularly country because of in secular country all citizens of country have equal rights.

RASHEEDUDDIN KHAN. Communalism and secularism in India polity. Mainstream; 25, 24; 1987, February 28; 12 - 4.

Communalism in India, is the nation's single biggest internal challenge, not only to the working and stability of our democratic secular, feiral system, but also to the basic principles governing our national life and providing mean­ ing to our identity. Today, communalism is tearing a part the rich, beautiful and closely knit multicoloured tapesty of Indian unity.

RUSTAMJI(KF). Road to anarchy is via communalism. Secular democracy; 19, 8; 1986, August; 19 - 21.

India is being harassed on the one hand by terrorism and on the other by large scale agitation and incitement of violence by mobs. Who is responsible for this state of 73

affairs? This is not the work of a few individuals only. Ihere seems to be something in our politics, our social ethos, our education, our way of living, our history, our administration or proverty and probably also our religions, which makes as a race of peq)le vAio cannot be depended on to live with each other peacefully.

SARDESI(SG), Communal Question. Secular democracy; 5, 2; 1982, February; 34-5.

Communalism is the incitement of mass harted between Hindus and Muslims, mass civilian violence between Hindus and Muslims. In this instalment the author has dealt with the question of Hindu and Muslim communalisms. He views the communalism among Hindus as more dangerous at the same time emphasising the need to wean Muslims away from sepratism,

UNIYAL(Lalit). Communication: Communalism and secularism. Mainstream^'25, 41; 1987, June 27; 15 - 6.

Secularism has today become a salogan. It must be restored to its true place as a rational concept. As salogan secularism does service for many disprate conceptions, and one particularly persistent notion is that secularism means the preservation of religious minorities in their traditional modes. But the meaning of secularism has to be the same for all religion. However, even the belief identifying secula­ rism merely with the sepration of the state from all reli­ gion is a misleading one. 74

UNIYAL(Lalit). Communalism and secularism. Mainstream; 25, 23; 1981, February 21; 9 - 10.

Secularism proposes to do away with the communal idea of religion, the very notion of religious community. Religion is to be the private affairs of each individual, his way of relating himself to the divine. The internal social structure of each religion is outomatically repudia­ ted in the secular approches as a consiquence of its first principles. This is not a negation of religion but a new role for it and that role is spiritual and inspirational not legal or institutional secularism has to be understood. Hiis is the import of the statement that we wish to make India secular, and this is the strategic objective that we have to place before the nation.

UNIYAL(Lalit). Communalism, Secularism and socialism. Mainstream;(Annual Number). 1986; 21 - 25.

Communalism is the most intractable problem facing the country today, fast taking on an explosive from that threatness to blow up the very foundation of our national life. An earlier genration believed, on the basis of a shallow and unwarranted confidence in other people's acMeve- ments, that communalism was a varient of a problem of essen­ tially economic in nature, and that as the economy would grow the communal problem. But communal ideologies, being ideolo­ gies, must themselves have intellectual roots. As for 75 secularism, it was allowed to be swallowed by Hindu libera­ lism and to re-emerge as tolerance of all religions with special emphasis on protection of religious minorities.

Muslims M.P, on communal disturbance and mininities commi­ ssion. Vioce of Islam; 5, 10; 1978, December 19; 5.

Convention held in Delhi vdiere 22 Muslim M.Ps. met and issued two statements concerning the recrudescence of communal violence and functioning minorities commission be­ cause of Hindu and Muslims missunderstanding. If as wall as possible to make relation to another communities for the secular country.

•, POLITICS

JHAPER(Rbmesh). Communalising our politics. Economic and political weekly; 18, 29; 1983, July, 1163.

Armsbells are ringing in the corridors of political power. Ihe vibration of Indira Gandhi's recent posturings in Assam, Pun;3ab and Jammu (including Kashmir) have sparked speculation about the possibility that the Congress(l) is to be fashioned into a tribute of Hindu assertion. If the communalisation of our politics is the answer of the psycholo­ gically unhinged coterie that speaks for Congress voters round the sub-continent", liien we need a few more answers to our agitations. There is total silence on this - unless of 7S

course, the modilization of Qiandra Shekhar is calling for has this perpective.

., RELIGION

ARYA(Rao Narain). Communalism and the problem of religions minorities. Secular democracy; 12; 1979, October; 19 - 23.

Describes the recent communal holocansts at Aligarh Bhusaval and Jamshec^ur, which although have largely been works of gangsters and musclem as operating under cover of religions, and the common man have largely stayed away from killing, they veveal a strong under current of communalism which builds an atmosphere of mutual distrust and suspicious between members of the two communities. Explains briefly the traditional roots, capitalist development, source of commu­ nalism.

-, AYOEHYA PROBLEM

DASGUPTA(Swapan). Temple of modern India. Times of India; 1991, October 28; 6.

Ayodhya a movement has to be views in the backdrop of the strains on Indian unity and integrity, with the Indian state on the retreat in Punjab, Kashmir and to lesser extent in Assam, not to speak of Janta Dai's cynical flirations with casteism and minority communalism, the need has arisen for symbols that encabulate the determination of the people to persever with India, 77

BUCH(MN). Hindu Rashtra and Muslims, Muslim India; 8, 94; 1990; October, 472 - 73.

Bie Muslim certainly try and retain an identity different from that of other communities through dress, names and food habits. Some years ago, If there is any area in which the Muslims can be faulted it is in their resistance to a common civil law, I am not too sure ^Aiether Hindus accept a common civil law either. If the Shavit is Muslim law in codified form, the Hindu code is also a uniform collec­ tion of personal laws which applies to all Hindus,

DANG(Satyapal). Hindu Rashtra or Indian Nation. Muslim India; 8, 92; 1990; August; 374,

Advani appealed to Muslim to recognize that Raja Ram was not a Hindu symbol but an intrisic part of Indian cul­ ture and heritage, Shri Ram difinitely is a Hindu symbol. All the same time, it is true that religion does contribute to the culture of a country and therefore to its cultural heritage, India is a coniposite culture and a very rich one,

DAS GUPTA(Swapan), Coping with patriots: Limits of mispla­ ced secularism. Times of India; 111, 153; 1990,April 24; 6,

BJP was deliberating on the latest twist to its patriotic thrust, there was communal tension in a village in Murshidabad district arising from the problem of Hindu-owned 78

COWS eating i;5)"Muslim - cultivated crops." Early last week rioting erupted in the town of Raisen in Madhya Pradesh following a traffic accident. And one of the salogans heard during the disturbances wass Har samasya ka ek nidhan, khatam kar do Pakistan (all problems have one solution, destory Pakistan).

71. DAS GUPTA(Swap an). Hinduism vs secularism: Change in the little traditions. Times of India; 124, 153; 1990, May 7; 6, 3 - 5.

The disarry within the "Secular" camp is marked. Whereas a year ago the CPM was stridently advocating a stra­ tegy for the political issolation of the communal forces towards the Hindu reaction to the Muslim insistence on sep- rate personal laws are believed to have contrilxited to this development in addition there are those who link the commu- nalization of polity to the Hindutva that has been fostered by the televised rendring of the two epics. But the conven­ tional wisdom suggests that Hinduism is broadly devided into a classical stream that is synonymous with as certism and wisdom and a folk religion whose attributes are hedonism and devotionalism.

72, GUPTA(KanChan). Hindu revivalista an warpaths: Ram Naumi day set for action. Sfecular democracy; 21, 1 & 2; 1988, January - Febnaary; 27-8.

GARV SE KAHO KI HUM HINDU HAIN. It is Vishwa Hindu 7:i

Parshad is a force to reckon with today, it is because of the legitimacy it gained when Indra Gandhi open the Bharat Mata Mandir at Hardwar in 1982, The opening marked the begining (Babri Masjid) in Ayodhya. In the process it sought to lay the foundation of a Hindurashtra.

TARKUNEE(VM). Hindu communalism is nascent fascism. Muslim India; 8, 92; 1990, August; 371.

The word communalism has acquired a special meaning in Indian usage. In India, the word communalism is associa­ ted with a religious community. However, a person who is devoted to a particular religion is not necessarily communal as we understand the expression. Communalism is far more dangerous to India than fundamentalism. And what is parti­ cularly dangerous is Hindu communalism when coinpared wi1ii the communalism of the minority communities.

•, AYOEHYA

ENGINEER(Asghar Ali). Press on Ayodhya 'kar seva'. Economic and political weekly; 26, 20; 1991, May, 18; 1263.

Ihe press council of India's two reports on Idie press coverage of the events in Ayodhya an October 30 and November 2 in some news papers. 'Kar seva' workers demo­ lish the India's secularism through our bad activities. "Kar sevak distroid the so many masjid and o1±ier religious place of Muslims, 83

role of PRESS

RAMASESHAN(Radhica). Press on Ayodhya. Economic and political weekly; 25, 50; 1990, December, 15; 2701 - 4.

The Hindu press in UP played a highly partisan role during and after the October 30 events, which undoubtedly exacerbated communal tenssions in the already vitiated at- mospher. The press was directly responsible for causing most of the communal riots that erL5)ted in UP after the Masjid was attacked, resulting in a death fall of over a hundreds. The communal riots is the main dipresive and non deylopment resion of country. That is not a called secularism.

•, EKTA YATRA

SHUKLA(Bhanu Pratap). Defence of Ekta Yatra. Times of India; 1992, January 24; 6.

It is strange that some hold that the Ekta Yatra*s compaign for national unity will provoke the Muslims. Do they believe that the Muslims are not intrested in national unity? Why should the Hindu's desire to build lord Ram's temple at his birth place hurt Muslim centiments? Does it mean that Muslim identify themself with an invadar like baber who destoryed liie Ram temple more than their forefather Ram himself? The Pseudo - secularists surpress the fact that year after year Muslim fundamentalists and Pakistan, supporters 81

were burning and deetcreting the national flag unchallenged

in Kashmir and that oa ev^ery August 14 Pakistani flag used to be hoisted there*

; ^ MUSLIM

77. NAyAR(Kuldlp) • Muslim •Duty* to 'secularise* the Hindus, Muslim Indiai 9, 104; 1991* August; 378.

The current elonent is crucial to assess how for the plant of secularism has taksi roots on the Indian social. The Hindu s^atiment since the assaslnation of Mahatma Gandhi has never been whipped up so opoaly and so chauvinistically as has been done now. Nor have the extremist Hindus in diffe­ rent hues ever before pressed into service the Sadhus and sages# who have been respected because of their distance from mundance elections. For Muslims there is no other go from secullariam. This is the c»ly system which can assure them equality before law in a country where 80 per cent of the population is Hindu.

78. PANDEy(6yanchandra}. Ayodhya and the state< Seminar; 364; 1989# Deceodser; 39.

Over an issue like the Ramjanma bhumi Babri masjid controversy a modem state with secular claims can not afford to cut like Hindu or Muslim kings of old times. Today* in India* it is dangerously close to doing so " and the conseque- nceis this has braaght* in terms of hei^ tened tension between 9'^

Hindus and Muslims* freqnesat riots and repeated cur£ews« are clear for all to see* It is rather impossible to iden­ tify any perticular site as Ramjanama bhumi and it will do nothing but arise the conflicts which in result will bring social disasters and lost of lif es between the two c(»inodi- ties Hindu and Muslim*

-, VHP

79* PRADEEP KDMAR* Hindutvas Militancy and Semitism* Mainstream; 30# 20; 1992# March 7; 23 - 4*

Many an attempt has been made in the last ISO years to impart some degree of militancy to Hindaian* The VHP's current emphasis on the Hindu identity* "Guru se kaho ham Hindu hein" (take pride in calling yourself a Hind) is a direct out come of the feeling among the votaries of Hindutva that seculari^n (read pseudo - secularism) has be^i to the disadvantage of the Hindus who constitute a majority in the country.

VIEW POINT, RSS

80* LAL(KS). Vishwa Hindu Praishad/^ISS case* Muslim India; 7,807 1989, August; 353.

In 1528 AD* Babar came to Ayodhya (and) and halted a week* He founded the Mughal entire in India in 1528* He visited Ayodhya or passed through its vicinity in 1528* Ayo­ dhya was a centre of pilgrimeege for the Hindus at the birth place of Lord Rama* But no body was confermed which place S3

eject of R«n birth place. So how can differences between majority any minority coiiinunltles« It is not a syndsle of secularisn*

; MUSLIM

81, SAHAY(S)« Secularlan at bay. Maslin India; 7, 8i; 1989, September? 424*

Indians goodwill are bound to be concerned over the fact that Muslims# both of the nationalist and fundamentalist varieties, are generally worried over their future in this country* Views of Raflq Zakaria, a better nationalist Muslims is hard to Imagine - has expressed his dislllusionmoit over the way secularlans has shaped in this country and sugge­ sted way of stemming rot*

', SECURITY FORCES

82* ANSARldqbal A) • State terroriiEVB and connnunal violence. Radiance; 1992 # March, 5i 8l.

It is this perception and policy direction of 'teaching' the Muslims a lession which has caused the security forces to act as ''terrorist fozce** in Aligarh 1978, in Muradabad in 1981, and at a large number of places. This is the only way to prevent comnTinal violence from assuming the shape and diroen' sions of terrorism. If genuine quest for the rule of law and for full protection of hiiman rights were attempted, it would reveal that mischief does not only lie in the PAC being, in the worlds of the amnesty report, a mainly Hindu parami­ litary police force* u

-, SIKH. PUNJAB

AMRIK SINGH. Crisis of Hlndalsm* Mainstream; 25, 34> 1987, May 9; 28-30.

In Punjab t2ie spectacle of a certain niunber of Hindus being killed in a defenceless state certainly fills people with revulsion* ^hat a certain nuniber of slkh also happ^ii to be victims of such saiseless killings does not mitigate the situation perhaps more to the point is the explanation offered above that the Hindus have not learnt to live down what they went through daring the period of Muslim domination^

-, COMMONAL RIOTS

AFAQUE KHAN, Communal violence in Marathwara* Secular democracy? 11, 24; 1978, December, 11; 10.

The commmal violence occured in Marathwara on sep^ tember 15, 1978 on the occasion of Ganapath festival orga­ nised by RSS volunteers who attacked on muslims shops and houses and destroyed them with cooperation of police is described*

BHAI MAHAVIR. Why is communallsm growing all the line? Organiser; 32, 28; 1980, November 30; 7 a-b«

Coimnunal riots are occxiring due to growing coinnunallsm throughout the country* Policy of government as one hand on theory recruitment of public and PAC regarding to minorities on the other hand government think It this demand of minority will be fulflled the ether section of the society will also donand their due share so leave it« such policy of govexxment results the violaice*

DISCUSSIOK W comnunal problen* Se9^1aJ;• Degiocracv; 14, 9; 19Q1, Decanberl 39 - ^«

This is report of seminar had in Delhi on HoveoRber 14, 15 1961 and discussed maintain national integration and safe secularissn in India* Than another way discussed ccoBiu-* nalism end cozrasunal problem due to political mobilization and loose adninistraticm end suggested preventive*

PANDEY(Gyanedra) • Defence of the fragnneatt Wrltery al out Hindu - Muslim Riots in India. Eyonomip apd political weekly; 26, 11; 1991 Annual Number March; 559 - 72*

The dominant nationalist historiagraphy that unsists an the totalisiry stand point of a seamless nationalism needs to be challenged not only because of its interested use of categories such as 'national* and 'secular' but also because of its privileging of the so called general over the particular the larger over the smaller, the mainstream over the marginal its view of India and all of south area, from Delhi alone*

PROMOD KUMAR* Communal riot* Secular Democracy; 14, 7; 1981, Jtme; 34 - 42*

Describes how communal feelings are increasing in younger goaeraticffii which is ultimately caused of communal violence parts of the country* It also deals economic prog> ress, social Justice, equally not provided %Aiich creats dissatisfaction among the Hindus and Muslims and other casts* P5

REPORTING OF Coimnunal Riots* Ed. Radiance; 13« 41/ 1978, Fd»raary 26; 2*

Secularism maintain the all aspects of humoi rights. But coniRunallsm deals the conraunal violence creat difficulty In progress of secularism. Actually secularism means without any dlfferenclat and without any feeling all citizens of country work together and living with other cooperation.

UMAR(A) . Communal violence In India. National and World; 2, 14; 1992, April l6; 4.

The battle against coninunallsm has to be fought In the realm of Ideology In society by cultural workers. We have concentrated too much on the faults of political parties. It coBiBunallsed# can politics be for behind? Coromtmallan spreads In society by ccnmunal belief. Coromunallsm has to foughts In writers, poets# artistes, and Journalists because they understand the feelings of the people.

ZUBERI(M) • Challenge before non coinnunal India. Secular D«nocracy; 21, 10; 1988, October; 56 - 8.

The shamful recaudencence of ccMnnunal rlolence in the country, with it worst manifestation in Aligarh, has ^arply raised the question* Indian society going to be premanelstly devlded on conntmal lines? The possions that have been roused and the reactions in public Indicate that powerful forces are use work to expliot the situation and push the country Inexc^ rably on his path of disaster. »7

V ALIGARH

92* CHITTARANJAN(casi) • Coranunal and caste violence* Secula^r Danoeracv; 11, 217 1978, November; 19-20,

Recent conmunal violence in Aligarh and many other parts of the country shows that coennunal forces are becaning ever more arrogant and aggressive. Violane on larged scale means total failure of the government whose primary duty is to provide security of life and property, particularly to the minorities and weeker sections so India is not called a secular country*

93* COMMUNALISM IN hospitalisation bigged Aligarh violence* Economic and political wee)cly; 32, 18; 1983, Septendber 21; 28*

Deals adninistrative policy of Aligarh were Muslim victims were admited in A*N*U*, hospital and Hindu victims in civil hospital* Muslim visited A«M*17*, hospital and Hindu visited civil hospital* It was the coanunalism* But visiting of both conmunity members to both hospital that was maintain the secular tend^icy and secularism immase*

94* TABAN(GhulaBi Rabbani) * Poet speaks in Agony. Mainstream; 17, 15; 1978, December 9; 10*

Describes Aligarh riots in poetic way. Both Hindu and Muslim are resp^isible for communal clasnes occured in the city. While A*M*U* played the good role for national 88 integration by cooperati(»i of Hind and Muslim to under stand to each other will minimies these riotes* This is called secularism. If A«M.U«, staffs and students do not helped Hindus so that condition distriod secularisra*

TRAGEDY OF Aligarh. Radiance; 15, 10/ 1979« June, 22; 7«

Ccenmnal violence occured at Aligarh by the role played by RSSy politiCfl parties and administration which resulted loss of life and property of Muslims* Aligarh incident is a challaage for secularism of country*

', CHHIMDWARA

RXZVKSKH) • What happoied in Chhindwara? Radiance; XI, 24; 1973, December, 23< 11*

Reveals violence took place in Chhindwara on Novemdaer 26# 1973 nAien tension increased due to misbehaviour of Muslim subinspector towards Hindus who organised attacked on Muslims houses and destroyed them*

-, DEmi

BOSU(Joytixmoy) • Demanded judicial probe in old Delhi firing. Radiance; 12# 33; 1975, March, 9; 3-10*

Atrocities of police is communal violence occured in Delhi on February 2, 1975 when some hindu miscreants with cooperation of police killed, injured, burnt and looted mus- lims. Police played active role to punish the muslims* 9^)

BOSUCJoytlrmoy) • Vfhy we Insist a Judicial probe. Radiance; 12# 32; 1975, March, 2; 1# 15, 21.

Heghlights why judicial inquiry for coianunal riot occured in old Delhi where police killed, injured looted Riuslims and damaged the moaque. Musliiss were protesting against wzt^ng policy of government towards wakf board on Pebrurary 2# 1975 when violence took place*

EN6INEER(Asghar Ali) • Old Delhi in grip of coraaiunal franzy. Ecpnomic and political weekly; 22, 26; 1987, June 27; 1020 - 21.

Coranunalisin is already deeply einbeded in our polity. It is tending to become an integral pairt of our mainstream politics, thanks to apportunistic votes by secular parties as well. It is for this reason that the Babri Mosque and Ramjanam Bhoomi issue has acquired such tremotindous significance. These are the wages of the sins of the secular parties.

RIOTS ARE no occasion for clashes are balancing the facts. Radiance. 11, 45; 1974, June 2; 1.

Describes cctunxinal clashes occured in Delhi in May 1974 These communal incidents resulted violence in cities. It is waxming to peace loving people who belief in secular values should try to remove comRiunal virus from the country. 9,1

-, JAMSHEDPOR

TIWARI(JS) • Jamshedpur Riot: An analysis. Radiance; 15, 6; 1979, June 24; 5.

We )aaow very well which types of condition creat comroiinal vlol^ce and cooBunal tension, like deals how RSS takes out Ran Naumi procession on prohibited routes resulted the vlolanoe and police fired indlscriialnately, so RSS and higher authority responsible for demolish of seculari£fn.

KOLAR

SHETTy(VT Rajashekhar) • CcoKiunal riots at KolarJ An investi­ gative report. Secular democracy; 12, 5; 1979, March; 13, 15.

Describes the eomnunal violence occured in Kolar town in KamataXa from January 8 to 11. Official rewards showed that the dispute was not at all between the rouslim and the tanple but between a muslim and a hindu, a merchant ccninunlty roan constructing some commercial shops. Some suggestions to solve there type of incidents are also provided.

-, MAHARASHTRA

MAOON(PO) . Sources *- Spring of coicmunalism, commtmal tension, communal violence. Muslim India; 1983, November; 494 - 8,

This is report of inquiry commission throughout commu­ nal riots occured Bhiwand, Jalgaon, Mahad towns of Maharashtra. Chairman Madan analysed in details phenomenon of communalism 91

as conmunal dlstuxbances inciden'ts* writings speches# mind and common them of comnunal propaganda and also explained causes of comminal disturbance^ moral jxistification of rights and how cooinon writers« speakers who misused history to spread conmunal hatred which resulted commuial riots. It is the very shame full for constitutionlized* d^iocratic secular India*

MEERDT

ENGINEER(Asghar All) • Meerut: The nations shame. Econoraic and political weekly; 22, 25; 1987; May, 969 - 7l.

The situation in Meerut had become hi^ly explosive after the Babri Masjid rally held in Delhi. A large number of Muslim from Meerut had participated In it. The Hindus were by no means less aggressive, perhaps a degree more. If the government does not fulfill its resp^isibility in this direction, the secular intelligentia should put pressure on the government to resolve the issue. Intellectuals f zxxn among the minority commtinity should also appeal to their fellow religionists not to be their fellow misled by the h3^er but a of the irrespon­ sible m«nbers of the BAG. They are only serving their political interests at the cost of the lives of innocent Muslims.

-, ^ SOCIETY 10 5. SAKEEIIA(NS). Anatomy of communal riots. Muslim India 8,89; 1990, May, 227. It is possible to make these riots a rare i^enomenon 9 1

if we do not for get that over 99 per cent of the people generally want peace; -ttiat in a well policed state the reso­ urces of the internal security apparatus, and that the legal powers available to the police are enormous. A big diffe­ rence between the riots till the early sixties and the riots in the eighties has been the easy availability of firearm to IJie rioters.

•, VIOLANCE

106, KHANNA(KC). Root of conflict. Illustrated weekly; 104, 2; 1983, April - June 14.

Describes the alarming rates of ciAmunal violence occured after independance and also deals the main cause of conflict between Mndu and Muslim, The root cause of con­ flict are not religious but economic gain or political power.

•, ALLAHABAD

107, SHAHID AMEER, Thus happened in Allahabad. Radiance; 16, 19; 1980, September; 4 - 11,

The communal violence occured at Allahabad on August 21, 1980 is mentioned. Tension increased v*ien leg of pig thrown infrtait of mosque. Also described "ttie role of police PAC vrtio fired indiscriminately and looted shops of muslims. It actually occured because of -ttie less representation of Muslim, is police specially in PAC. 93

, , , , ASSAM

108, ROY(Subir). Muslims blinded in Assam riolence. Radiance; 19, 6; 1983, Jiine, 19; 6, 7. 6 - b.

Atrocites of police against Bengali muslims vho were arrested, injured is described. They were sent to hospital where doctors poured some liquid tAiicdi resulted blindness.

., FXJNDAMENTAUai

109. ABDUL MOCHNI. Fundamentalism versus secularism. Radiance; 27, 38; 1992, July 26; 12.

Secularism, according to tiie modernists, symbolized enlightement, v^ile fundamentalism signifies abscurantism. This kind of arbitrary catagories has gone to an extent that fundamentalism and terrorism have been made synonymous, whereas seculariaa and pacifism are taken as contaminous. The application of secularism in India is not repugment to the votories of any religion. Freedom of creed is cherished by all.

110. SCINnrA(MAEHARDO). Dangers of fundamentalism. Seminar; 1991, December; 27 - 8.

The last 43 years since independance have witnessed many spiking change with in the Indian body politics under the dynamic leadership of Jawahar Lai Nehru, Indira Gandhi 94

and Rajiv Gandhi, There can be no deying that the India of today is vastly different from the fledgling India left behind by "ttie British, Indias is first seven countries of the MU'ld in terms of gross industrial produced and maintain secularism.

•, HINDU

111. DAS(Arvind). Unpatriotic character of Hindu fundamentalism. Muslim India; 8, 92; 1990; Aiagust, 373.

Hindu fundamentalism seeks to revive precisely those features intra - community inadequitly that pose the greatest danger to the Indian nation for a socially - riven communi­ ty can never form a nation. At the level of the civil society Hindu fundamentalism has to perpetuate and manipulate social fragmentation. At the level of iAie state it has to sulvent the law of landf for instance of those relating to toxation, in order to assert its paramantry as a para - statal pheno­ menon.

112. YADAB(M). Content of Hindu Rashtra. Mainstream; 29, 30; 1991, May 18; 12 - 6. Ideology of Hindu fundamentalism, vtoich tries to ^propriate the meaning and essence of a newly - emerged nation - state. Hence the changing content of nationalism in the India context doing ihe people's struggle for freedom. 3^5

the Hindu revivalist were convined that only Hindu thought would motivate the society to achieve independance and restructure it.

•, MUSLIM

113* MITRA(Chandan). Muslim factor politics of communal secularism. Times of India; 1989, September, 20; 6: 3 - 5.

NCraimunal secularism" is a contradiction in texvs. But the prectice of this discreat art, is reaching now levels of sophastication with the approach of the general election. No major political grouping claims to be anything but aggressively secular; yet all of them are discreatly communal. It is not surprising that the political approaches to the cramnunal questions are clouded indouble speak. The recent communal disturbances in Rajistan and Bihar are bound to worsen the oppositions over all chances of splitting the Muslim vote.

114. ZAKARIA(Rafiq). Muslim Dllemas Torn between secularism and Fundamentalism. 8, 87; 1990, March, 133.

In their battle against the secular Muslims, the fundamentalists was their greatest victory whenthey won over the arch secularist Jinnah to their side, his conversion changed the whole course of Indian politics. Indeed until the .QS

advent of Gandhi on the political scnce, Jinnah had been hailed as the »best ambassader of Hindu " Muslim unity*. A issue which has strained Hindu - Muslim relations is that of the Babri Masjid in Ayodhya. The masses of the muslims, are caught between two conflict forces the one is the religion i^ich in the hands of the fundamentalists who never tire of appealing for sacrifice.

., HINDU RELIGION

115. NANDY(Ashish). Hinduism varsus HindutvaJ The inevitability of a confrontation. Times of India; 42, 154; 1991, Februrary 18; 8: 3 - 5.

Secularism in India has been accompanied by less admirable results. The language of secularism here has began takenover by hard - eyed, this lipped practitioners of eithnic politics, convinced liiat it will give them res­ pectability and access to stat power. Hinduism and Hindutva now stand face to face, not yet ready to confront each other, but awair that the confrontation will have to come some day. Hindutva will be the end of Hinduism. Hinduism is the faith by whi

., PERSONAL LAW

116, SYED SHAHABUDDIN* Secularism and perscmal laws, Muslim India; 4, 44; 186, August, 373 - 4.

The ideological secularists have wrongly interpreted article 44 of the constitution to mean that a uniform civil code would necessarily be a secular civil code and until such code is enforced, India's secular avedentials would remain suspect* If a secular state is one which shows no preference for any one religion and doesn't allow its deci­ sions on socio economic and political matters to be governed or influenced by religious belief and seviptures, it is not obliged to prove its secular credentials by unforcing secular laws and regulations to govern personal relationships vi^ich marriage and family essentially are«

MUSLIM

117. NAYAR(Kuldip)« Seprate personal laws and secularism. Muslim India; 4, 41; 1986, May; 232.

Secularism cannot be a cover for Hindu raj which ultimately will be rule of the v^jper castes. A uniform civil code is an ideal which the constitution framers, included in the directive principles of state policy. But just many other directive principle including the write to work had remained on paper, the one dealing with a uniform civil code also has* 98

•, POLITICS

118, MOEHUK(Balraj). Quest for secularism. Hindustan Times 1984, August, 23; 9.

The'secularist' perspective no longer enjoys the undisputed intellectual and political conceptionce it did doing Nehru days. The extent to which the secularist have lost out to the traditionalists and the religion - wallahs is evidents in Punjab for v*iich tiie political class in singularly responsible - The secularists have convinced themselves, sraoewhat conventionally, that the crisis of se­ cularism would be over only if religion based. Paties are banded.

•f RAMTANAM EHOOMI - BABRI MASJID ISSUE

119. JOSHl(Arun). Temple tangle fails to move valley people. Hindustan Times; 1992, July, 19; 12.

Bie heat of Ramjanam bhoomi - Babri Mas;3id contoversy sweeping the country has failed to became an issue with the majority of Kashmir velly. The people in the velley are indifferent to the issue liiat in inflaming passions of the communities in rest of the country. Regarding Mandir Masjid contoverey, it is mostly the feeling of betrayal felt by the people of the valley that has made them indifferent to the 9:)

issue. Kashmiri Muslims vAio can every occasion demonstrated their support to the Muslim in rest of the country when ever their was a communal riot and any incident the involved the Indian Muslims*

120. SAHNl(Biiaham). Ayodhyas NIC meet can show the way. Times of India; 1992, July* 18; 6.

Each time a meeting of the national integration council (NIC) take place, it is against the back ground of a developing crisis. Ihis time around, it is the Ayodhya issue on whic^ there despite apprehensions, are hopes of a breakthrough. The NIC «Aiich is meeting on Satiarday is the only forum of its kind in our country, where members, rep- resentating diverse intrests and views, can on the basis of an open discussion, arrive at a consensus to resolve issues.

121. TAVLEEN SINCH. Being religiously secular. Muslim India; 10, 109; 1992, January; 17.

From a politicians view point the marvellous thing about the Ayodhya a card is that it works bolii ways, last year the B.J.P. used it one way and now we have the 'secular* V.P. Singh using it in quite another way. It is only those who are in neither camp (salfron or secular) vAio can see that, in reality the fight in Ayodhya about only one thing •ttie use of religion in politics. IQO

122, ZAJTIUL ISLAM KHAN. Muslim in post - Independence India. Radiance; 1992, April»5; 29.

The Babri Masjid issue should not be treated as a purely Muslim problem. It is in reality the problem of out laws taking on the state and re;}ecting the Jurisdiction of courts of law. Kalyan Singh, U.P. Chief Minister, said recently in a ix*ress interview tiiat the temple will be built court on not court". Some motivated groups which benifit from Hindu/Muslim discord keep finding non - issues in order to alienate Muslims.

•, RELIGKaj

123. JHA(Vibhay). Religion communalism and socialism. Mainstream; 9, 25; 1986, November, 15; 42 - 5.

During the national movement Gandhi was quick to recognise this fact and on it he based his strategy of mobilising the masses. It is no exaggeration to say -Qiat it was ihe never centre of his popular strategy. His repea­ ted refrances to the Karma theory borrowed from Gita, to truth and non - violences being dressed in lion - cloth, his claim of being expose to devine light - all fall into the orbit of this very core of this strategy.

124, KAMAaH(MV). Role of religion in a secular state. Mainstream; 27, 34; 1989, May 20; 7 - 10.

American dictionary defines "secular" word of a 10

pertaining to -Hie world or to things not religious, sacred or spiritual; temporal; worldly. It is customary to call India a secular, democratic state. What does that mean? The rights of the citizens are protected under the fundamen­ tal rights of our constitution. Part III and IV Articles 12 to 51 daborates these rights. It is clearly laid dovm for instance, -ttiat the state shall not discrimination against any citizen grounds only of religion, race, caste, sexor place of birth or any of them.

125. KARAN SINGH. New secularism: Religion cannot be ignored in our society. Muslim India; 6, 42; 1986, July, 323.

Our secularism was based upon the assumption, which has proved to be erroneous, that religion is a purely private affairs with which that state is not concerned. This may be true as for in individual prayed and spiritual practices are concerned, but quite clearly the collective impact of reli­ gion upon society and the state is something v*iich is for some personal.

126. KARAN SINGH. Towards a new secularism: Religion cannot be ingnored. Times of India; 1986, May, 24; 8s 3 - 5.

The classical concept of secularism which was adopted soon after freedom is subject to immense pressure and seems to be rapidly disintegrating. Secondly, our secularism was based upon ttie assiamption, which has proved to be erroneous. 10 "^

that religion is a purely private affair with vAiich the state is not concerned. The third assumption xipon t^ich classical secularism is baaed revolves around the belief that as educati(»i increasest and living standards improve.

127. KEDOURIE(Elie). Challange of secularism? Varied response of religions. Times of India; 1963t September, 28; 8.

In tiie lost century or so scriptural religions - and perhaps all traditional religions - have had to face the challenge and dangers of "secularism". The onslaught has come from many directions. Religious responses have varied a good deal. Some of them have been uncon^jromising in rejecting modernity root - and - brandi. Secular ideas and attitudes have also affected Islam deeply, albert in different ways* Scular nations come to the Muslims world charges with all the prestige i^ich a powerful and prosperCnis Europe possessed.

128. KEDOURIE(Elic). Secularism and religion. Times of India; 1983, September, 29; 8.

To a greater extent perhaps than in the others two religions modernity has distrubted Jewish patterns of commu­ nal life and communication. It is no doubt possible to see the course of Jewish were the Europian enlightement found lodgements tbis self view became popular, Indeed dominant. I[)3

There is yet another rival Jewish self-view vAiich has appeared in modem times. It is now just as influential as the other two*

129. RAOJIEHAI. Building secular state: Need to subordinate religion. Times of India; 1986, September, 17; 85 3 - 5.

The secular charactristies of the Indian state has became a subject of considerable controversy, 'ttie modem European state grew out of the ashes of medieval principal!'- ties* Ihe state was an association of citizens were, not on religious faithfulls* Citizens were public beings, meabers of a cmimon polity, and their private religious, moral and other preferences were irrdinent to liie conduct of the affairs of state*

•, and POUTICS

130* PURl(Balraj). Religion and politics. Muslim India; 6, 71; 1988, November; 521*

The community is an inportant an entity in Indian politics as an individual in these cir exam stances, no secular can be built in India by dismissing altogether the reality of communal identities and their claim in tiie economic and political affairs. Those who claim that religion and politics are inseparable to the extent that all members of a religious M^

conmunity should belong to a single political party imply subordination of religion to politics*

•, REUGIOUS PROCESSICaiS. BAN. NEED FOR

131, KHUSHWANT SINGH. Ban on religious processions, Muslim India; 4, 44; August, 1986; 346,

Religious processions have no religious sanction. Baey are an entirely man-manufactured tradition designed to disrupt civil life and among people vbo belong to other fai­ th. They succeed in doing bo-Qi. Ihe exanple was from Ahmedabad The trouble started with a relegious procession. Many lifes and property were destroyed. Processions and parades take place in all countries. But they are large of secular charac­ ter* Politicians often caused them as an vote-cathing device and they succeed in doing that and playing with the human*s enothious. It is highly necessary to expose and oppose this political opportunism.

•, RSS. JAMSHEEPUR

132. MISRA(Jagan Nath). RSS held guilty for Jamshedpur riot. Secular democracy; 14, 9; 1981, September; 6-8.

Jamshec^ur riot engineered by RSS vdio taken out Ram Naumi, procession on prohibited route without liie per­ mission of administration, tension increased and processionist attacked on muslims houses and looted their property. It

also suggested measures preventive. 105

•, COMMUNAL. HARMCaJY

133. CHISHTl(Anees). Politically motivated religlousity. Secular democracy; 1963, July; 28 - 30.

In "tiie current sensitive ctxoamunal situation in many parts of tlie country, if trends of revivalism are on the ascendance, one is not surprised* Both tiie majority and mi­ nority communaties are, predictably, involved in the game of one upmanship in -ttiis regard^ But tiiis exaggerated stress on symbols of identity can be harmful for maintenance of harmful for maintenance of harmonious communal relations.

134, CHITTARANJAN(C34). Fighting communal menace. Mainstream; 18, 52; 1962, August, 23; 1.

Explains how communal menoce has taken place in va­ rious parts of the country specially Aligarh, Horadabad and Meerut. Both hindus and muslims are responsible, and due to poor handling of authorities, role played by communal orga­ nizations and political parties are re^onslble for communal riot.

•, HINDU

135. SUBRAHMANIAM(Vidya) and Gupta(Samita). Changing the face of Hinduism. Muslim India; 8, 85; 1990, January, 40-41. If operation bluestar caused deep and irreprable hurt lOS

to the Sikh psyche, the covert maner in nftiich the November 9-10 shilanyas ceremony was conducted in Ayodhya> has ensured, more than any riot could, an irreversible aliena­ tion of the muslim conmrunity. By sanctioning tibe shilanyas before the title suit of -Qie contoversial Babri Masjid Ram- ;)anam bhoomi case is decided, tiie Rajiv Gandii government has created a permanent problem not merely for future govern­ ment, but for -Uie country.

•, effect on HINDU-fflJSLIM-SIKH

ENGINEER(Aaghar Ali), Hindu-Muslim, Hindu-Siidi problem. Mainstream; 23, 27; 1985, Marda, 2; 15 - 8,

Hindu^uslim or Hindu-Sil^ problem!s basically a communal problem and hence has many similarties although there are sense specificities also lAilch must be taken note of* Muslim and Sikh have been in minority in religion as well as modem political sense. In the case of Sikhs all of them and in case of Muslims most of tham are of native origin as they are converts frc»a amongst Indians. In post Independence India too both the communities have been strug­ gling to, maintain their seperate identity. In case of Muslim their personal law has became symbol of their identity and they strongly resist any attempt to daange it or to intro­ duce common civil code. 107

MUSLIMS. JOB PROSECTS

DAR(AN). Wages of secularism. Indian Express; 1984, May 11; 6.

The media often spot light the disabilities the Muslim suffer their difficulties in gatting Jobs, the up­ keep of "ttieir places of workship, their sufferings in coomunals riots and so an. But no atteopt has been made to find out **iat goes onin the minds of the people vyho consti­ tute the Hindu ccaununity. Ihis is a serious lacund in our understanding of the country because. This comm\mity makap the vast majority of the population. At present the Hindu are in a very distxirbed state. Bais is because of what has been h€4)ening in Punjab and the way tiie Sikhs are turning their back on Hiern after having been considered as almost a part of the same religious fabric, with similar name.

•, MINORITIES, POLITICAL PARTIES.

138. GOSWAMl(Seema). Shukla (Rajiv) and SIEHVA(Shiraz). Mino­ rities and the Janta Dal. Muslim India; 8, 90; 1990, June; 252. All minorities suspicious of the Dal is its pandering to -Uae BJP which, in the popular perception at least, rq)re- sents Hindu fundamentalism. Its action on liie Babri Masjid Ramjanam bhooml issue, tiie Jammu and Kashmir Governor and its !9S

soft ^ot for the vishwa Hindi5)arishad have all contributed to make the muslims very suspicious of the Raja*s regime, with the Urdu press lundiing a c(»Bpaning against it.

', RELIGICaj - JAMSHEDPUR

139. KHUSWANT SINGH. Jamshec^ur and after. Hindustan Times; 1981, September, 17; 9s

Deals with ihe commimal violence «^ich has taken place in Jamshe(^ur v\diere a lot of muslims were looted, killed injured by RSS members and with the cooperation of B.H.P. violence occured due to passing of Ram Naumi proce­ ssion on prohibited route in ^ite of administration's warning*

140. KIDWAl(Mohsina). Challenge to secularism. Secular democracy; 12, 7; 1979, i^ril 21; 23 a-b.

Jamshec^ur incident is challenge to those vdio belief in secularism. RSS played its nefarious role in Jamshec^ur and also riots in other parts of country. So need of control to these type of violence and maintain our old tradition of secular India*

141. SARDESAI(SG). Religion in service of secularism. Secular Democracy; 14, 12; 1981 December, 9 - 10. Jamshec^ur witnessed a different kind of religious 109 conference in the end of November, The motivation of the conference was perhaps provided by the ccmmunal halocaust in 1979 and Idae persisting communal tension in the steel town* The leaflet anouncing the conference stressed the need to save secularisms Secularism have cc»ae and take because religion has lost all its meaning in the real pers­ pective.

•, FUNDAMENTALI31 RELIGIOUS

MOTAIYA(CB). Fighting religious fundamentalism. Muslim India; 8, 92; 1990; August, 375.

Religious fundamentalism, vidiich has become embolden­ ed as never before, will cleverly make use of its position now in Parliament, Unfortunatelly, not all leaders and parties seem to realise this ,., opportunism seems to prevail Hitler came to power in Germany in 1933 by means of an election The democratic forces had failed to unite,

HAKSAR(Nandita) * Secularisms Going beyond dogma, Econcaaic Times; 1981, March 21; 5.

The Indian constitution guarantees tiie right to freedom. This means a right to freedom of conscience and free profe­ ssion prectice and propagation of religion (Article 25); freedom to manage religious affairs (Article 26); freedom as to payment of texes for promotion of any particular religion Il;1

(Article 27)f and freedom as to attendance as religious instruction or religious workship in certain educational institution. There is no definition of secularism. Does secularism means anly freedom of religion.

., HINDU RELIGION

144, GHOSH(Sailen). Restrospect and prospect. Hindustan Times; 1983, February 18; 9.

It is an irony of history that religious, after liie passage of their glorious periods, come to find follower vftio negative their original values. The religions which, by putting a seal on their list of prophets or gurus, precluded the chances of reform and restoration of pristine values in Ranged conditions. As a life affirming religion, a religion which combines the culture of love, 1±iakti had sakti, it is the one two which we have even now to turn for a renaissance in India.

145. GURUMURTHY(S), Secularism and liie Hindu psyche. Organiser; 42, 35; 1991, April 17; 9.

Ihe concept of secularism demands sepration of reli­ gion from politics and substitution of national for groi?) loyalties. If this concept is filled into its flexible frame­ work the constitution will command tiie state to keep of from religion and demand from the people priority for national loyalty over every other loyalty. 11' A 1 X

HAKSAR(Nandita). Hindu Manchs An ominous development. Secular Democracy; 14, 10, 1981, October, 9 - 14,

The Hindu Manch so called threat? Says that the threat is foreigners, especially Muslims. That is represen- tated all backwards, irrotional and ugly in our society. It cators to our innermost pre;}udices. our half-digested thought and our fears.

•, RELIGICat

147. JAIN(Girilal). Basis of Indian secularism: The individual and the groiq?. Times of India; 1982, December 29; 8$ 3 - 5.

Indian secularism depend on the basis of Hinduism. The Hindu^s (in both the positive, and the passive sense) is provertial and cannot be denied even by those who rise the spectre of Hindu chauvinism. But behind the above distinc­ tion lies another extremely important fact. Hindus are not a religious community exc^t in a negative sense. Baey are Hindus in as mucdi as they are not Muslims, Qiristians or zoraastrians.

148. NIJHAWAN(PK). Hinduism and secularism. Organiser; 41, 45; 1990, May 27; 5.

Secularism is therefore, benificial for both the nation religious minority, as well as for the religion of the majority which alone can become the state religion. 9 ill.!I '

149. RUSTAMJI(KF), Secular heritage, oour common future. Muslim India; 8, 87J 1990, March; 132.

India is a Hindu country. No Indian feels any qualms, any special anxiety, at being rated by Hindus, and Hinduism is sudh an electic and all - encompassing religion, and with such deep philoiaophic, compassion that no body can refuse to belong to it. But every citizen of India to believe in secu­ larism. The fact is that secularism is an endomic virtue of India. Only some parties like BJP and Shiv sena and other political parties humilate the right of minoreties committee,

150. SHIELA. Secular Double - Think, Organiser; 36, 23; 1984, October, Deepawli %>ecial, 35.

The very notion of minorities presi^poses a majority group vitoich constitutes the nation to ^ich the minorities do not belong. The talk of majorities and minorities was started by the British. Their thesis was -ttiat India is not a nation, and the British rule in India is not an occi4)ation of one nation by other. The corollary to tiiis thesis is that the bulk of "ttie people of India are not bound by any same of togetherness. India is a medley of diverse groins,

151. THANGADlCDaltopant B). Eharma* and secularism - Failure of the western paradigm. Organisers; 42, 83; 1991, March 24s 9.

Secularism means the doctrine that morality should be based solely on regard to the well being of man kind in this 113

present life, to the exclusion of all considerations dravfli from belief in God or in a future state. But in anoliier way tiie views that national education should be purely secular*

., HINDU-MUSLIM RELATIONS

CHE3WAMANGAXX}R(Hameed)• Secularism iiiat fosters communaliai. Secular democracy; 1983, Mardi, 3 - 4#

Secularism is so weak and ambiguous that it tends to turn our already theoratic society into more theoretic and there by ctamnunalist. Secularism that ungrudgingly fosters religions survice? f^ligions as a rule, are against secula- rian, Ihe concept like Hindu Rashtra and Islamic state* take shape from religious. How long can a passi've secularism like our survive in a country. Where religio - communal organiza­ tion envisaging theoretic state are formidable and active.

•, UNITY

MAHAVIR(Bhai). Bogey of 'Hindu Raj - Islam in danger' again. Organiser; 38, 14; 1986, August, 13 - 7.

Gandhiji had declared numberless times that their could be no swaraJ wiliiout Hindu-Muslim unity, but tiie quest had actually culminated in their being separated into two countries. It would be difficult to find a better example of confused thinking. !Ihe words like 'society', Ra;j, religion. IH

•Caste*, culture modernism, and secularism, have been used with more abandon than a frolicsome child had with his toys. To have some of this notion clear, "what" one may ask," is Hindu Raj or Hindu concept of Kingship or state?

154. RASHID MASOOD. No Hindu Muslim conflict; Secular democracy; 12, 7; 1979, April, 29-31.

People v^o take of Hindu Hashtra plead innounce; the the home Minister says that the MLA leadingthe procession belonging to the RSS. In the face of tiiis I would like ot know how the country can progress. In India 8696 of the popu­ lation are Hindu and I am sure atleast 75 per cent of ttiem are non-communal. Only this handful of people vAio rise ihe slogan of Hindu Rashtra.

, HINDU. RAMJANAM EHOOMI-BABRI MASJID. AYOIHYA

155. SUmiR KUMAR. Hindutva harangue. Times of India 1992, July' 19, 13.

The political context of "ttie speech >• .• temple versus mosque, the abundance of imagery and allusions to Ramayan and Mahabharat in its text, and personal of the speaker herself, are all replete with sym'bolic responces, evaluations and asso­ ciations. In the context of the preceding years agitation around the constraction of the Ramjanamhhoomi temple, world IIS

Ram occupies the highest watch tower on Hie border between Hindu and non-iiindu that is the creative problem and to distroyed the secularism.

•, RSS

156. GOYALdH). RSS attenpt to Hinduism politics. Secular India; 1983» November, 3 - 10.

Neither Nahru nor Indira Gandhi would ever approve of the use of religion in the communal way, for establishing political identity, as the RSS does; ofcourse, Nehru was less inclined to associate himself with any kind of religious ritual or ceremony than his doughter. Indira Gandhi mentions' rabid communal forces behind it she does not Hindu religion or religious persons; what she point td it -ttie hand and design of RSS tiie ccwamunal properisity and role of which is no longer a matter of dispute.

157. NIJHAWAN(PK). Secularism under siege. Organiser; 41, 45; 1990, June 10; 7.

In this climate Rashtriya swayamsevak sangh (RSS) demanded the creation of Hindu state in India. But Gandhi and Nehru apposed the demand for a Hindu state. Nehru stated everyliiing to seculare the establishment of secular state in India. IIS

SHETTY(Rajashekhar JT). How RSS siphons off Government funds. Secular democracy; 11, 14; 1978; July; 9.

The literature brought out by these organisations is revivalist and chauvinist in character calculated to under mine the secular, democratic and socialist value. A book on Dr. Ambedker, for exemple, describe himself as a 'devout Hindu*.

•, SIKH. DIVISION

159. PREM SINGH, Sikh communal approaches. Secular democracy; 14, 12; 1981 December, 11 - 2.

Die regional formula of 1956 acted as a check on further aggravation of the communal situation but did not prove to be an ending solution ofthe problems because neither side was sincere about its iB5)lementation. Hindu Muslim communal division which occupied the centre of political stage in the Punjab in 1946 and the greater part of 1947 come para- mination with the partition of the country.

', HUMAN RIGHTS

160, NOORANI(AG). . Indian Express; 1992, July» 20; 8.

At -ttie swarning seromany of P.V, Narasimha Rao in 21 June 1991, establishment by law of a human right in the countence of secular country. The wording reflects careful 117

through. "Legislation" is necessary if a body is to given power not only to investigate but also to adjudicate. This is quite distinct from a commission of inquiry's power to inquire, report and recommended measures. To the providing of civil rights of all citizens of India that is a seculari- stic phenominan*

•, INDIAN CONSHTUTION

161, EESHMUKH(Nana;3i), Secularism - A fX*esh look. Organiser; 42, 17; 1990, December 2; 9.

What was the climate in India when the constituent assembly enshined in the constitution the ideal of secularism? On May 1947 - the day on vAiich the assembly adopted clause 13. Adoption of clause 13 on the following day synchronized with casualties and cases of foreceble conversion in Moakhali, lady mount battens visit to riot affected area. The gravely of the selection forced patel to appeal to the member of the constitutional assembly not to introduce any extramous matter nor to raise any controversy in the assembly viiich may have reactions out side.

162. SEIHCKN). Secularism in Indian constitution. Secular democracy; 1979, January - February; 45 - 51.

Distinctive feature of a secular state is neither tolerence of all faiths nor non discremination against 118

religious minorities. It is a country i^ere people professing different faiths and religions have been living since ages. Obviously if we were to be in tune with the spirit of the times, no one religion could be recognised as the state religion and no discrimination could be permitted on the basis of religion.

., INTEGRATION

KAMAOHCMV). Myth of secularism. Indian Express(Mag); 1983, July 10; 2: 3 - 5.

The term "secular" means being anti - religion and few in India are "secular" unless they are avowed intellec­ tuals who are ashamed to discrime them selves as Hindus or Jains or vdaatever. It is now part of history that fill 1974 in Hindu ma^Jority states, Muslims voted solidily for the Muslim league and for Pakistan. The congress party was a Hindu. He was alway thinking about Hindu community.

•, KASHMIR

ANSARI(NH), Striken spring in Kashmir. Secular democracy; 1983, May; 3-9.

Kashmir spring, the season of pleasing colour and happy holidays, has been pierced through by the heat of election ecring and unpleasant controversies. The circumstances have taken a turn in which -Oiose vdio should have been comrades 119

in arms in the struggle to uphold the tradition spirit of harmony are locked in cut-throat conrpetition in vote-gether- ing. Those who have look upon the state as a beacon of secularism watch with bated breath ihe election sence marked with costomary trading of accusation and counter-accusations hoping that it does not cause more than reparable damage,

BATHWARdnder^Jet). Implication of Kashmir. Muslim India; 8, 92; 1990, August; 357.

Hie continuace of India as secular nation even after its religionist dismemberment remains one of the world's noblest experiments with modernism. A becon of enlightened th thought piercing Jinna*h dark - age two nation theory that with in Hindu India lies a sub-nation of Muslims doomed to live in injustice, and indignity, who only salvation lies within an Islamic state. Vftiile Indian, secularism, no matter how flowed, survived, if even in the form if a political Holi Grail, Jinnah*s two nations theory received a virtual death below after the birth of Bangladesh, Pakistan, very raison deters the nationalism, that Muslim could live peacefully only in an Islamic state, was proved historically and morally untenable.

BAZAZ(Prem Nath). Kashmir Problem. Swaraiva; 10, 10; 1972; 29 - 31.

Crital study of Kashmir politics, pinpoints the fact 12.1

on creating in Kashmirs, a pathy towards India. Infliteration in Kashmir its how and why and its failure. Highlights the secular tendencies of the peopleadvocates the policy of lib- ralization and democratialization in Kashmir.

167. MUKUT BEHARILAL. Kashmir issue. Indian quart; 21, 4; 1972 February, 345 - 74.

Long late of Kashmir problem. It is origion, develop­ ment of complicacies, various suggestions for solution of their failure. Kashmirs significance for India, Pakistan claims and aggressions for secularism in India.

168. NARAYANAN(RK). Kashmir and Secularism. Mainstream; 24, 38; 1986, May 24; 9 - 10.

Kashmir has been a great centre of Indian culture Hindu, Buddist and Islamic cultures blossoming together with­ out contention. Kashmir has also played, under the leadership of late saildi Abdullah, a crucial role in India's freedom movement, and after independance, in the great constructive struggle for building a progressive, secular, united demo­ cratic India.

169. PURl(Balraj). Kashmir Problem. Muslim India; 8, 90; 1990 June; 254.

Jammu and Kashmir would be replicated all over the country. We have succeeded at the theoretical level in 121

model making* Kashmir was not merely a dispute over territory, but a dispute over ideology and principles. As such it was no disaster* But it degenerated into a conflict over terriory. In 1947, even as Pakistan was insisting that it was the home land of all Muslims in the subcontinent, Kashmiri Muslims were looking \xp to India to preserve their identity.

RAY(Ra;jat Kanta). Kashmir solution and subcontinental confederation. Mainstream; 30, 26; 1992, i^ril 18; 21 - 3.

Hear all Indian civilizations **Ishwar Allah Tera Nam, Sab Ko Sammati De Ehagwan. This slogan used by the secular nation. But L.K. Advani has argued that Hindus had provided the cultural basis of the Indian nation from ancient times. And before the distribution of Hindustan and Pakistan, some religious muslims slaogan was "Musalmano Ke do Sthan, Pakistan aur Kabristan". But Rabindranath Tagore's says. Ihey way has been barred by the Mandir and the Masjid 0 my Loard I can hear they call, yes I cant reach theee, my way is barred by the guru and the murshid.

SEEMA MUSTAFA. Kashmir to continue as Beacon of secularism. Secular democracy; 1983, May; 9.

SrinagarJ Jammu & Kashmir chief Minister, Farooq Abdullah, on May 22 reaffirmed that his party, national con­ ference whether returned to power or not would continue its efforts to make "Kashmir a secular part of India, Abdullah said." elections come go but I have directed my party workers all over the state to conduct themselves in such a manner that Kashmir should continue to show lights of Its secular Ideas to other parts of India*

172* SINC^dD • Kaslwlr and secularlson. Muslim India; 8« 90; 1990# Jx2ne# 253*

The virus which has proved most Inimical to the conti­ nuation of the policy of secularism Is political expediency. It was this virus which made Rajiv Gandhi try to destabellze the National Conference Government In Kashmir 1983* It was this virus whldi led Faroog Abdullah to seek a political alliance with Congress->I# an arrangannent he did not need* All this Is history# what Is important now is not the part but the future* The present crisis needs for its resolution time as the first raw material*

, MIWORITIES

JAIN(Grllal) * I«egancy of the Rajs Majority - Minority syndrome Times of India; 1992# July 16; 8*

All In all census reports provided "a new conceptuali­ zation of religion as a coinn\]nlty« an agregate of individuals xinited by a formed definition and given characteristics based on qualified data* Religion becanes co[iinunltles# mapped coxinted and above all compared with other religious ccnmunitles"* Thus the majority and minorities had been duly manufactured* m

JARMJNDE(VM) • Secularism in action, Mgalim India; 1, 73; 1989, January# 34,

On Septeniber 18« 1988 an All India convention o£ Sanatana Sabha' was held in * The convention illestrated the peculair blend of religion and politics which thrives in *secu** lar' India* It also corroborated a shift in policy of the Cc»gres8 I, i^ich now relying more on the support Hindu comnxi- nalism than the coomimalissn of the Muslins and scxne other minorities*

-, MUSLIM EDPCATION

MOHAMMAD SHARIF KIAN* How Muslims were distanced from their religious Moorings* Radiance; 1992# April 5; 33*

Educational institution is also a part of secularism* A literate person )aiow very well what is wrong or right* The British did not want the Muslims should have religious educa­ tion even In their own institution and they wanted to bring all the Muslims tinder their own schools were there was no provision of the religious education of Muslims* Education was considered private eiterprise before the established of British rule in India* The Muslim rules use to encourage the Muslim theologions who aigaged themselves in the Muslim education*

-, MUSLIM LftW

HUSSAIN SHAHEEN. Need to reinterpret Islamic laws* Secular denocracy; 16# 7 & 8; 1983 Independence Number; 7l - 2* In the commxinal disputations Muslims are g^ierally 124

accused of fanatical adherence to Islamic laws framed several countries ago* The factor Is that a sence of physical Insecu­ rity which has gripped the Muslim mind after partition quite often comes in the way of rational thinking and understanding. Pmang the elite of the coinnunity# other wise# there is and intense feeling to bring the laws in line with need of modem ago*

AKBAR(MJ)• : Past# present & future. Muslim India; 4, 311 1986, January; 39-41.

The principle of the coisus, that any one who is an Indian and calls himself a Muslim is an Indian Muslim, obvious­ ly gives no indication of what it is to be an Indian Muslims... the only unifying factor among Indian Muslims wars ccmroon allegiance to Islam. But the Hindu fundaroaitallsts# who came dLnto their own in this century and still command the allegoice of a section of the urban middle class, refused to accept that there was called the any thing Indian Muslim.

REHMAN(A) . Muslims in Indla;Heed for Rethinking. Mainstream; 30, 26; 1992, April 18; 15 - 7.

The Muslims in India are placed In a difficult sltua- ti^i. One the one hand, they have to face the sustained compaign and physical violance and against them. The positions of Indian Muslims has been very similar to the above mentioned developments. Living in a multi-religious society and as a minority, the westernized elite looked to the British for 125

support while the vast majority lead toy the ulemas was strongly anti - colonial and forged links with the national mov^n^ats £or freedom*

V NATIONAL INTEGRATION

179. HUSSAIN SHAHEEN. National integration vis-a-^is National Assimilation* Secular democracy; l6# i; 1983* Annual; 154-6.

India had been partitioned on a pseudo *- religious basis* it was to the everlasting credit of its people and the great national leaders of India like N^ruji that the country instated of becaming a theoratic Hindu state on the Pattern on Muslim Pakistan* Let us secular state of India be misunderstood and mistaken for an the 1st, state, fee.India fiirst Prime Minister Nehruji had* time and again made it amply clear that a "secular state means a state in which the state protest all religions* but does not favour one at the expense of others* and does not itself adopt any religion as state zreligion*

180* INDIA* HOME AFFAIRS (Ministry of-)* Annual report* Muslim India; 1983, May; 201.

Report of National integration progress 1982 discrive stalistics of coimixinal incidents from l978 - 82 and persons killed and injured in these incidents government also appointed a conrolttee to chake and maintain our secular dignity of nation* 12fi l8l. KHUSHWANT SINGH, National disintegration, Musllro India; 10# 109; 1992# January,17,

The matter should be settled amicably between the leaders of Hind and Muslim coranunities; go one should take the law into their own hand etc. The rec^it resolution does not go an inchbeyond that. Leaders o£ the BJP« VHP, Bajrang Dal« Shivsena and the RSS have given different, and at times deliberately# confusing answers* Some says that there is no suc^ thing as the Babri Masjid* Others that it is built on the ruins of a *

182» LIMAYE(Madhu) • Unity of secular^ democratic and engalitarian Forces. Secular democracy; 12# 6; 1979, March; 4-5,

India is a vast country full of diversities and comple* xities* To purpuse the unity and integrity of our nation is our not ovezxiding duty. We have to creat a burning sense of belonging to one communities and social groups that inhabit this country. Only the master concept of national unity, a framework of democracy and civil liberties, the secular charac­ ter of the state and socialism can hold this country together and lunch it on the road to all sicked progress,

183, YUNUS SALEEM and MUKHTAR ANEES, Vigil India movennent resolu­ tion on Ramjanambhoomi, Muslim India; 8, 91; 1990, July;308,

The vigil India movement believes in the unity and brotherhood of different communities, costes, sub castes and 197

classes. ISiis can be acdaieved only when every one rejects the religious, cultxiral and social traditions of one another and lives and lets others live with dignity. Babri Masjid should be preserved as it is and should be declared a national movement.

., NATIONALISM

184. LIMAYE(Madhu). Threat to Indian Nationalism. Muslim India; 8,94; 1990, October, 470.

The founding fathers of our national movement did not think of their political future in terms of caste, creed, race or province. Ihey looked upon India as a nation in mak­ ing. All its inhabitants would be its citizens irrespective of their religious or provincial identity. National unity was not founded on religious identity, but on the non-denomina- tional and all embracing concept of Indian nationalhood. Sir Syed Ahmad Khan himself used the word quam to describe several district concepts.

•, PERSONAL LAW

185. GOYAL(lXl). Secularism and personal laws. Secular democracy; 19, 7; 1986, July; 8-9.

Personal laws the laws vdiidi define and regulate relations between married couples and their progeny, have evolved in context of socred environments and religious 128

beliefs in *Aiidi various communities have grown. Free India* s commitment a secular policy hasgiven rise to an unrealistic and uniform debate on the question of seculari­ sing personal law.

'» POLICE POINT OF VIEW on COMMUNAL RIOTS

186. SAFEER MAHMOOD. Was it communal or police - PAC. Muslim distarbance. Radiance; 12, 6; 1974, September, 1; 6.

The role of police communal disturbance occured in Agra is mentioned. Bie origin of riot has controvertlal nature. In this disturbance police started looting. Killing the muslims rather than guarding them. Some Hindu people also participated in the incident of looting, arsoning of muslim shops. Violence occured on August 13, 1974.

•, POLITICAL PARTIES

187. IMPORTANT NATIONAL. Meet.New age; 26, 57; 1978, December 17; 2.

Conferance held in Delhi in v*iich (34 of all states. Leader of political parties and chairman of minorities parti* cipated. "To evolve a national secularization," on the measures for meeting the secular situation and emphasised for implementations of NIC recommendations to protect -ttie minorities. ^9q

188. KASHYAP(Subash C). Secularism: Myth and reality. Times of India; 1992, July, 24; 8.

The Home Minister S.B. Chauan, told the national integration coiincil meeting that the Ayodhya developments raised the foundation issue of our commitment to secularism. But it is partinent to ask what indeed UB mean by the term secularisms Dictonaries define "secular as pertaining to this world or to things not sprituals", not concerned wi-tti religion, "irreligious" etc. Nehru said a nation lives by the things of the pirit". The word secular was added to the premble our constitution through an amendment. But the state continues to recognise various religious and religious organisations.

•» POLITICS

189. GOYAL(DR). Political roots of communalism. Secular democracy; 16, 7 & 8; 1983 Indepandance Niamber; 63 - 66.

Communalism is the major hurdle, the biggest menace to the process of modem nation formation in India. %e votaries of strong Indian nationalism as a bulwork of freedom of progress in the world have been carrying on a struggle against this tendency to pereive a religio - cultural commu­ nity as distinct, a part and controdictory entiry to the com­ posite, plural, multicultural entity. 13.1

, PRACTICE. AIR BROAD CASTS. KIRTAN

190, BARUAH(UL). Secularism in the air - Not only the vioce of Hinduism Statesman (Delhi ed.); 1983, November, 3; 6.

If all India radio must persist in religious broad casting it should evolve a policy in consonance with minority interests, writes UL Baruch, a former director General of AIR. But ever sence independance, there has been for *ftiat ever reason, a distinct bais in favour of Hindu occasions and ob- servences, he says. In the present contexts of a back lash to fanaticism and obscurantism", there is an urgen need to make a realistic allowance for minority susceptibilities, and to adopt a policy that is constant with our pluralistic society.

191. GOYAL(ER). Secular democracy on N.I.C. Muslim India; 2,16; 1984, April; 186.

What is the secular logic that persuaded for the broad casting Kirtans from the Sikh shrine? What about -ttie Muslim Minority and -ttie possible demand of the mullah that AIR broad cast azaans five times a day? If will a bad day for all of us, if the brand of secularism practised by our politician drives the ma;Jority community to the ovall by ignoring its existence or rights. The last thing we want is a backlash. 131

f , STATE

192. RAM SWARUP. Indian secularism - A euphemism for Hlndubaltlng. Organiser; 42, 25; 1991, January, 27; 25 - 6.

By secular state, as I understand. It is meant that the state Is not going to make any discrimination whatsoever on the ground of religion or community against any person professing any particular form of religious faith. In other words, in the affairs of the state the preferring of any particular religion will not be taken in to consideration at all.

-, RELIGION

193. METAB SINGH. Religious affairs and secularism. Secular democracy; 21, 10; 1988; October; 15 - 6.

Despite the constitution and the presence of many leaders v4io bellve in secular value religious mischief has been growing. Religion and politics are mixed to confuse the masses and hatred and violence result.

-, SIKHS

194. HANS(SurJlt). Secular heritage of the Sikhs. Newage;86; 1991, March - April; 79 - 88.

There are three defferent conceptions of secularism can be woven in to a framwork, Bie western concept cannot*s a seperation between state and churdb. In India there is no specific church, the Hindu notion permits promotion of all religions equally by liie state and leading in educational institutions even one particular metaphisical dotrine plura­ lism - even though this may be offence to minorities.

•, TEXT BOOKS

SAXENA(NC)» Secularian and our Text books* Secular democracy; 1984, January; 6-7.

It is unfortunate that despite having a secular conti- tutions our country has not been able to free itself from communal conflicts. On the other hands if the freequent riots during the post few years in different parts of the country are any indication, tension between the majority and the mino­ rity community has been mounting at a very rapid rate.

•, and CASTISM

THARYAN P. Our skin - deep secularism. Hindustan times; 1984, November, 10; 9.

Secularism has received asevere bashing at the hands of the politician. It has been distorted and minister preted with the result liiat several unseemly trend have emerged. A part from the inhumanity of than against man which should make us hang our heads in shame recnet events Miave shown that our nation has failed miserably in the test of secularism. It has !33

been unmistakably confirmed that so long as the religious and commxinal lebels gain more importance than they legitima­ tely deserve, a spark is enoijgh to igniate communal falre-i^).

•, COMMUNALISM. AYOEHYA

197» SHARMA(RS). Ayodhya dispute. Muslim India; 1990, May; 224.

At present there is no evidence of a temple of Rama is any part of Uttar Pradesh untill the sixteenth century. In any case it is clear that Ayodhya has not been a tirtha of very long standing; from the hindu point of view many more tirtha are far more important than that of Ayodhya in nothern India. How ever in the case of the Babri Masjid there is noth­ ing to show that a Rama temple aas demolished and a mosque was raised in its place. There fore the con^Jecture that a Rama temple was demolished is absolutely without any foundation to maintain secularism.

-, CCTIMUNAL PARTIES

VERMA(Kewal). RSS - VHP - BJP compaign for Hindu Rashtra. Muslim India; 8, 91; 1990, July; 330.

At the ideological level, the arrument would run like this .. secularism could not safeguard the unity of the country It laid to partition in 1947 and now a second partition argu­ ment would be that secularism is the first line of defence of 131

the Indian nation state and Hinduism is the second. Hindu conanunalists have perhaps taken a leaf out of the history of Muslim communalism in India*

CONSTITUTION

KAUL(TN). Secularism in India, Mainstream; 23, 16. 1984, December, 15, 8 - 10.

The concept of secularism, as sepration of church and state, has developed through the centuries, particularly after organised religion in different faith and forms was establi^ed in various part of the world. The problem that secularism poses in India today is how to bring about peaceful, and coope­ rative coexistence between the different cultural, social and religious state in our society - be they Hindus and Harijans, Muslims and Sikhs and others. It more a social, political and economic problem rather than a purely religious one.

•, DEMOCRACY

SESHERI(HV), Parversions of secularism. Organiser; 42, 26; 1991, February 3; 9.

Secularism, as we understand it, is a product of the west; it is a result of the special problem created by ihe rise of the christian church. Secular state is trying to operate in a society vidiich is largely non - secular. Secula­ rism, though an integral part of democracy, is not however. 135

identical with it, for an authoritarian state could also pursue secular policies*

SINGH(RaiB Avtar). Secularism and Indian democracy. Secular democracy; 30, 77; 1983, April; 32 - 5.

The Indian state -ttius has been caught in a cruel dilemma. By the strict principles of secularism, it cannot interfere with any social custom (excepted on the ground of public order "morality and health") on the other hand modem conception of social Justice demand redreal changes in India social structure.

FUNDAMENTALISM. KASHMIR

202. PURl(Balraj). Fundamentalism in Kashmir, Fragmentation in Jammu. Economic and Political weekly; 22, 22; 1987; May, 835 - 37.

It is a measure of either ignorance or hypocrisy on the part of the national political leadership and the national media that they have hailed the results of the elections to the Jammu and Kashmir assembly as a triumph of secularism and rout of fundamentalism. Out of the ten Muslim ma;)ority consti- tuncies of the Jammu region, the alliance won nine. But outlet will Kashmir aspiration ultimately acquire? How will the va- ccum in Jammu be filled? Howwill a possible chain reaction backlash in the two regions affect the stability of the state, if not the government. ns

•, HINDUISM

ASHIKARl(Gautam), Secularism and Hinduisms Defining the debate. Times of India; 1986 October, 18; 8: 3 - 5.

The Hindu king was by tradition protector of cows and brahmins. There was certainly no institutional seperation of state and religion. Baough this gave to the Hindu state a decidely non-secular character, it possessed some features which could help towards the growth of secularism,

KISHWAR(Madhu), Plea for self respecting Hinduism. Illustrated weekly India; 111, 47; 1990, December; 32 - 5.

Hinduism is one of those easy assumptions vihlch on closer examination is reduced to a very highly qualified truth. Freedom to speculate, for one thing was carried on with in a very narrow framework of Hindu tradition. No speculation which questioned the assumptions of hinduism was tolerated.

SARDESAI(SG). Hindu resurgence: A threato Humanism. Muslim India; 8,90; 1990, June; 274,

Hinduism is not a religion because in reality it is dharma the spirit of universality in which man and the niverse became one, Ihere is no doubt tiiat this views is expressed repeatedly incur scriptures mythology. The word Hind and Hindutva came into vague from AD 10th century. But before proceeding further, it becames necessary to examine how the "prit of universality was applied to the actual life of Hindu m

society by the authoritative custodians of Hinduism since ancient times*

•, INTELLEGENCE

206. WHAT WENT Wrong, Rediance; 10, 47; 1973, June 3: 2,

Deals revolts again PAC specially in U.P, v«4iere it killed thousands of Muslims and looted their property. So how can say India is a secular country. But another contance intelleagence department did not working on honestly. So intellegence machinery should be improved by government to check the riots and maintainthe secular condition of India, Secularism is the one of the improvement instrument for deve­ lopment of country.

•, INTERNATIONAL RELATIONS

IMAM ZAFAR. International outlook. Secular democracy; 11,3; 1978, February, 15 - 7,

It is quite problematic to speak of the international outlook of an organization vdiich proclaims itself a purely, social movement of the Hindu* s solely preoccupied with the aims and objectives of "an aliround regeneration of Hind samaj ... on the basis of Dhanna and sanskriti and of the ultimate acchievement of an all sided development of Bharat varsha". n8

, , ISLAM

ABDUL MOGHNI. Islamic identity in Peril. Radiance; 1992, April 5; 9.

The coBODunity of Islam does not come into conflict with the concept of a nation in the geographical sense. But a Muslim cannot say, "my nation right or wrong." A Muslim has to observe justice. For an Indian Muslim, liiere is, as such, no question of being either Indian first or Muslim first. He is boatdi Indian and Muslim, at the same time equally aind fully.

ISHWARI PRASAD. Islam and secularism. Organiser; 36; 23, 1984, October, Deepawli special; 37.

Islam claims to share the same commitments to moral standards and human rules governing the treatment of non - ccnabatants as other religions. But this claim is not accepted by many for good reason. The relation between Islam, violence and terrarism is too conspicious for any one to shnag off. The implication is clear a Muslim cannot be a Moslem and secu'- lar at the same time.

MOHAMMAD RAFAT. Islamic Dawah in India: Achievement and problems. Radiance; 1992, April 5: 17.

Muslims, as a community, must chalk out a programme of action, vAiich will enable them to flow Islam in all aspects of life and not merely in sphere allowed by the state. When they have such a programme of action, the alone they can be 13H

motivated to under take Islamic Dawah, In any, case, the problem that the face In India Is that of a social structure, where ln;Justlce is built - in joining a political party does not replace the caste - based social status.

•, MUSLIM POLITICAL PARTIES

INTIZAR NASEEM and VASFl(Ausaf Saled). Problem and solution. Radiance; 1992, i^ril«5s 25.

Building'bridges of understanding between the majority and between "ttie minority and the government tops the agenda of all the responsible Muslim parties. Muslim do not believe in breaking heads and derailing trains for the solution of their genuine problems. Provision of security of life, honour and property is our government's moral duty and legal obliga­ tion. That will be a bad day when Muslims decide to defend themselves in an organised manner. Door for fidding with Muslim civil and personal law has been keept major by the government itself.

•, POLITICS

VASFl(Ausaf Saled). Political will paralysis. Radiance; 27, 36; 1992, July'12; 1.

The Indian Muslims expected more positive re^onse from the Head of the Government, as the ground of secularism 141

and situation is quite disquieting. Muslims feelings are so strong on the issue that the Babri Masjid action committee has JulyM urged Muslim MPs & MLAs not to participate in the presidential election because of supration of Muslims immution by the religious parties like BJP and that elies parties.

•, PROBLEMS

DHAR(PN). Muslim problem since Independence. Muslim India; 7, 72; 1969, February; 82.

Die constitution guaranteed religious freedom to all its citizens, under it liie state was required to be neutral in religious matters. Natural state, it was hopped would allay l^e misgisings of religious minorities, especially the Muslim.

•, NATIONALISM

PANDEY(Gyandendra). Questions of nationalism and communalism. Economic and political weekly; 22, 25; 1987; June, 983 - 84.

The nationalist construction of the Indian past may have been valuable at a certain state in the country* s history but it is not necessary for us to accept the language of that nationalism the representation of class struggle, of movements of cultural autonraiy, and so an, as national or anti national Ul

without asking the question vdiose nation? And «^at kind of nation? That may be one way of moving beyond the language and politics of communallsm and nationalism.

', NATIONAL INTEGRATION

DOGRA(£harat). C3iallenge of secesslonlaa and communallsm. Mainstream; 29f 5; 1990, November 24; 29 - 30.

Punjab, Kashmir, Ram;)anambhooml. In recent times there Issues have troubled the mind of a very large numbers of Indians. Even of several of those vAio are committed to democratic and secular values feel confused.

•, NON-BELIEVERS

Believers, Non-Bellevers and secular states An analysis of polish experience. Secular democracy; 16, 7 & 8; 1983, Indeptndance Number; 50 ^ 3.

The analysis of first two decades of the socialist Poland in coming to terms with church which had been over the centuries identified with patrotism. The policy of the state has, according to the author brought about a situation vrtiere political differences do not run along religious lines. 1 4 ti

•, POLITICAL LEADERS

217. JAIN(Girilal). Nehruvian secularismj Synthetic views of Indian culture. Organiser; ^3, 17; 1991, December 1; 11.

Secularism has an important role to play in the social political and economic advancement of India. It seeks to eliminate from our soil the section conflicts fermenting our society for decades and to ceaent and strengthen national unity and solidarity. Indian secularism does not how ever, banish religion from human life.

•, and RELIGION

218. DANG(Satya Pal). Commbatting communalism. Secular democracy.

No true religion preaches hatred against the followers of another religion. In other words, true religion has no­ thing to do with communalism. At the same time it is a fact that communal leaders route commiinal passions by exploiting religious sentiments, sensibilities and beliefs of the reli­ gious minded people.

•» SECULARIZATION

219. WUTHNOW(Robert). Recent pattern of secularizations A problem of genrations. American sociological review; 5, 41; 1976, October; 850 - 67.

A "generation unit" theory derived from Mannheion's discussion is developed as an explanation of irregularity in 143

the secularisation process. This approaches indicates that distinet shifts in religious trends may be the result of age strata. Appling this approada to recent patterns of secularisation suggests that the so - called counter culture of the late 1960»s may have been an important source of the shifts evident in religious trends.

-, SOCTALISM

220. DUTT(RC), Challenge to socialism. Mainstream; 30, 8; 1991, December, 14; 22 - 4.

Indian secularism provide to all our citizens equal thinking and equal providing. It is one thing to plead for equal rights being given to ethnic, linguistic and religious minorities, to argue -tiiat all cultures, languages and religious should be not only protected but allow to develop on their own patterns, and quite a different matter to allow these grou­ ps to dismember nation - states and make ethnicity, language and religion the basic state power.

221. GHOSH(Sailen). Secularism and socialism. Seminar; 261; 1981, May; 16 - 24.

If wave of communal, casteist, linguistic and ethnic riot and orgies violence now tear the country a part, the fault lies with our political and social philosophy and our 141

strategy of socio - economic developments The esence of socialism is pervasivenss of social spirit and regard for social intrest as tiie propulsion for individual action. Therefore socialism is for removed from a system of govem- mence under vdiich the ma^Jor decisions regarding agreeculture industryt educations health, housing etc.

•, SOCIAL JUSTICE

222. MISHRA(Chaturanan)• Secularism, social Justice and Indian thinkers. New age; 40, 7; 1992, February 16; 5.

Nehru agreed that secularism was^an ideal to be aimed at" and that they were all products of the past carrying in their hearts and minds the taint of communalisms However, reminded the Assembly that the establishment of a secular state was "an act of faith for all of as, an act of faith above all for the majority community because they have to show after -ttiis -ttiey can behave to others inagenerous fair and just way*

, , SOCIO-ECONOMIC CONDITIC»iS. MUSLIMS

223. SHAIKH(AU). Indian Muslims: Socio-economic and political testament. Secular democracy; Independence Number 1977; 47-50,

The Muslims and Non-Wuslims vAio are taking undue advantage by exploiting the inherent weakness of the minority 1,1 q

communities must be re-educated and reformed, and if need be restrained. In any case, the people must be warned to beware of -ttiere re-doubtable self seeking friends, some people have voiced this sentiment in term of proportionate representation in services, legislature etc.

-, VIEW POINT. ADVANI(LK)

224, NOORANI(AG). Advani's concept of minorityism, Muslim India; 9, 104; 1991, August; 375.

The BJP*s concept of minorityism is nothing short of a dencial of the fact of a plural society, with its rida diversities in a country of continental dimensions and a history with a unifying force depending, no doubt, on the valu­ es of those who read it. Even in a small country like British the scots and the English view history differently, not to for get those who have made the country their home recently. The BJP»s line on minorities is not only opposed all the other political parties in India Iwt is against the entire torend of modem opinion democaries and in the U.N.

•, BJP

225. AIYAR(Mani Shankar). BJP»s positive secularism. Muslim India; 8, 92; 1990 August; 375.

If the BJP were a secular, democratic party, none of this need be the cause of any undue concern ... But as in

secularism is the leitmotif of our civilization and the essence of our modem nationhood, liie prospect of electoral maneeyuring and seat manipulations leading to Idie polity being mor"feaged to communalism is too disturbing a develop­ ment to admit of any conplaceney* It is ihe widening chasm between what the BJP claims constitutes positive secularism and what they are dbsessed with when they are on their own lAiich makes one wonder nftiat is their true facej a slightly jingoistic secularism of majority communalism?

226, GUPTA(KanChan). Religious Mobilisation Leads to communal Chauvinism. Muslim India; 10, 109; 1992, January, 40,

BJP is not the first to by such an experiment. At best it can claim to have been ini^ired by a similar venture rearly in hundred years ago. BJP, VHP, RSS combine has ski- fully used the c(»Braonly - held belief that Ram was bom in Ayodhya to creat a plateform much bigger than Tilak could achieve, and there by use smother "little traditio" of Hinduism for greater political gain.

227. KELKAR(GV). OUT Anti-4Jational secularism. Organiser; 26, 23; 1984, October, 5-7.

There can be no greater damnation of the pervented, anti-national secularism being practiced in Congress India that the birth places of Ram and Krishna continue to be under 147

forcible Islamic ocaqpation and that even 37 years after independance, the Hindus iiie so called majority of the laid, have to agitate for the restoration of the particular temple sites ccttverted into mosque by force of arms. It is t^is blind and motivated secularism that breeds the threats of balkanisation of Indiai more than any foreign machinations.

KRISHNA(Mehtab). Hindu nationalism alone can solve communal problem and make secular. Organiser; 1990, September 21; 6.

Describes unity of Hindu people in real sense will solve the problem of communal riots because Hindu nationalism is not against any otiier religion. Ihere is no problem of majority and minority, if the Hindu philosophy idiich is best on secularism iinplimented.

KHARE(Harish). Year since Ayodhya: BJP running in place. Times of India; 1991, October 29; 8.

It was exactly a year ago that the BJP contrived to bring about a confrontation at Ayodhya *Aiich als cost sevral lives in the hope of capturing the commanding heights of Indian polity. Ohe BJP success in winning 120 seats becau­ se of religious centiments of Hindus communities. But that way not good for a secular democratic country. 118

PARANJAPE(HK). Secularism: Real and Pseude, Mainstream; 29, 30; 1991, May 18; 8 - 10.

A point vAiich the BJP has been continously harping upon, is the distinction vAiich they suggest should be made between real secularism and pseudo-secularism BJP claim that against the Pseu do-secularism practised by all other parties such as the congressi, Janta Dal and even Idle communists, the BJP to -ttie only party vAiich professes genuine secularism. This is obviously nothing but humbung.

TAVLEEN SINGH. Intimations of Hindu Rashtra. Muslim India; 7, 83; 1989, November; 515.

Saugand Ram Ki Khatey hain, hum mandir vahin banayengey and Bacdia, baccha Ram ka, JanmabhocHni key Kam ka* this is the salogon of VHP, RSS, BJP and o-ttier religious Hindus. If in this setuation the minority peoples hope that India is a secu­ lar country. It is inpossible. India is not a one groi?) re­ ligious country India is a multy resions country.

', HINDU

BANERJEE(Sumanta). 'Hindutva's Ideology and social psychology. Economic and political weekly; 26, 3, 1991 January; 97 - 9.

The ideology of Hindu nationalism is being translated into the crude rhetoric of anti Muslim slogans and wall graffiti, H9

which because of ttieir capacity to fasten on to public memory are becoming household sayings and threaten to reinforce the traditional vocabulary of communal prejudice with new abusive catch-words. If delusiom about the might of »Hindutva» propelled the 'Kar Sevaks' in Ayodhya, illu- siom about the secular credentials of the Indian polity called their apponentes into a stiQ)or«

233. KAMATH(MV). Beyond secularism to Hindutva. Muslim India; 8, 86; 1990, February; 85.

States that an amazing thing is hqppening in India today, the significance of vftiich is not yet being fully under stood, much less appreciated. Bluntly state it is the asser- tain of Hinduism to its premier place in the country. It is being attached and dismissed by many i-ntellectuals "communa- lism" and fundamentalism*"

234. MALKANI(KR). Hindu view - "Indian secularism cannot deny Hinduism". MusUm India; 6, 42; 1886, July; 324.

Ttxe Hindu knows -ttiat these organization are opting for minority status only to have some more rights. He is begning to ask: Why should a minority have more rights than the majo­ rity? ... India is the name of "secularism has been increasingly drained of its Hindu character. One the other hand Muslim in 25i)

Pakistan have an Islamic state and Muslim In India has a special status.

NIJHAWAN(PK). Hinduism and Hindu values alone can ke^ India Intact. Organiser; 42, 32; 1991, Mardi 17; 9.

The constituent assembly adopted early in May 1947 clauses 13t 14 and 13 of -Qie draft constitution, which dealt with freedom of religion. All individuals freedom of constl- ence and a right to establish and maintain religious Insti*- tutions, and to manage their religious affairs, and to acquire and own property to all religious denominations.

LEFTIST

236. GUPTA(lndrajlt). We*re backing secularism. New age; 38, 45; 1990, November 11; 1.

The Hindu state possessed one feature wkldi was a cranplete denail of the secular ideal. This was the Hindu system of justice. Rule of law was unknown to ancient India. The tidiole basis of Hindu justice was hierarchleal, panishments or penalties did not mearly depend i9)on tbe nature of the crime ccnunitted but also of the caste of tiie criminal and that of the victims. 151

237» KHAN(S), Towards a Marxist understanding of secularism: Some preliminary speculation. Economic and Political weekly; 22, 10, 1987, March 7; ^f06 - 11.

Secularisation and de-secularisation are not mutually exclusive and tjpposed forces but can be and often are dialec- tally connected. Ttie degree of need, the prospects and the possilities for secularisation vary according to the 'religion* belief system, vdiatever synonofm or lal)el is preferred that is in question. Die most secular(though not democratic) society in the world today is probably chine followed by some socia­ list countries e.g., Indochina, certain nations in East Europe and the Balkans. Even among socialist countries officially secular the real level of secularism may be quite low as well as variable. IBut Marxists are not anti-religious in the sense of wishing to force people to give up religious or spiritual faith, or to deny them.

238. NAMBOODIRIPAD(EMS). Secular democracy and left. Mainstream* 26, 12; 1988, January 2; 8 - 10.

"Show of strength by the left", namely massive rally organised at the Boat Club on December 9. Behind this assess­ ment is the idea that, like any other political party or combination of parties, the left is always working to bring about such a combination or alliance of parties as would enable it to get meximum lever age in electoral politics. Un­ like other political parties both ruling and opposition), the 152

left do not consider electoral gains to be the be-all and end all of political activity. For the ruling party, on the other hand, demarcation of the left from the right opposition is dishonest so long as it (the left) continues to fight the congress and its government.

VERMA^Iewal). Left as last hope for secularism, Muslim India; 8, 90; 1990, Jxane; 279.

!nie central Indian political scence is most depress­ ing India is falling a part, but the subjective political ftrce are not making a concerted intervantion to save secular nationalism. !Ihe Janta Dal is not proving to be a viable alternative to the congress as a political instrtuient of poli­ tical unity. Ihe Janta Dal remains a fedration of clan chiefs, each of whc»n is a law unto, himself. The unity of country must be defended. But the question iss Siould it be defended on the basis of secular nationalism or on the basis of Hindtva? Those ¥^0 are pleading for a historic compromise with the BJP are effect paving the way to converting this nation into Hindu Rashtra.

•, MPs

240. JCHN(W). Glosses on secularism. Indian Express; 1963, Febru­ ary 8; 6.

A new glosses of secularism is emerging in the Make 153

of a memorandum that 44 MPs sent sent swne time ago to the Prime - Minister, followed by a statement that even of them published in the press. On both the documents that even of them published in "tiie press. If that they have alleged is true, the language they employed was not too strong. How ever, without any effort that allegations, several critics have question the propriety of Muslim MPs elected on the si9)port largely of non-muslim votes, becoming -Uie spoke men of aggrie­ ved muslims.

•, MUSLIM

241. AZRA RAZZACK. Growing up Muslim. Seminar; 387, 1991, Novem­ ber; 30 - 33.

Secularism based on identity of all religions, like Hindu, Muslims, Sikh and others religions. All different religious people living with another coperation in India. Like muslims be live in Quran and pray in Mosque. But they are neig­ hbour of other religious people. Taunts of neighbourtiood kids during the 1971, war - Musalman, Beimaan, Kan Pakad Kar Bhejo. Forth a lumb in my throat and tears would well up in my eyes.

242. KARUNAKARAN(KP). Secular Basis of Muslim separatism. Secular democracy; 14, 8; 1981, August; 19 - 29.

To take first the role of religion in the political thinking of political thinking of Indian Muslims before 1947, Syed Ahmad Khan( 1817-98) was the first leader of the modem !54

period *Aio made tremendious impact on the thinking of the Muslims, He also played a major part in organizing the Aligarh College which later became to Aligarii Muslim University.

•, MUSLIM LEAGUE

243. BANATWA(GM). Minorities and the constitution. Radiance; 1992, March'5; 63.

Every minority is anxious to preserve its special characteristics, tradition and culture, because of the India is secular, democratic country. Accordingly Article 29(1) lays down that any section of the citizens residing in the territory of India or any part thereof heaving a distinct language, script or culture of its own shall have the right to ctmserve the same. Ihe state cannot io^ose i;9on it any other culture vAiich may be local or tiierwise.

•, MUSLIMS.ALIGARH

ALE AKHTAR KHAN. Secularism and Aligarh school. Times of India; 1986, December 2; 8: 7 - 8,

The word secularism in 1950 advocated a secularism which is accomodative of religion, while Bradlaugh his con­ temporary, believed in a secularism vitiidi totally rejected religion and make science its deity. A secular state on the Holy oakean model, therefore, has a place for religion, has 155

no religion of its own, maintains equidistance from, and strict neutrality towards, all religions, seprates religions from the affairs of the state and relegates and confines it to the personal life of the individual.

-, PRESIDEajT FA AHMAD

245. GOYAL(l»l). Indian secularism: An interview with the late president. Secular democracy; 10,3; 1977, February; 10 - 11,

Gives in detail about an exclusive interview by India fifth president Shri Fakruddin Ali Ahmad on September 4 at his official residence during the 40 - minftte interview the late president, answered questions ranging from his personal reminiscenes, about the national and international aspects of communal problem. During the conversation Rashtra- patji remained adbolutely informal and frant without the sli­ ghtest toneb of pomp and show associated with the highest office.

•f RSS 246. DEORAS(Balasheb). All Indians are Hindus. Muslim India; 4, 38; 1986, February, 61.

There was no need for a minorities commission in a country like India where there was no chance of discrimination any-non-Hindu religion. The root of the Punjab problem lay in l5o

Article 370 of tiie constitution, which gave a special status to Kashmir. Sikh were demanding a like status so was mizo diief Mr. Laldeng.

247. DEORAS. Anti - Hindu Secularism. Muslim India; 4, 44; 1986, August; 377.

The anti-Hindu happening in our country-the land of Hindu Rashtra, and the trends in the field of international politics only strength on the need of Hindu sanagathan ... Many peoples are want to ^ared misconceptions about tiie organization. Beside the government, political parties and certain individuals also did this process.

248. DESHPANDE(AnJali). Ugly face of virat Hindu Sama;). Secular democracy; 16, 11; 1981, November; 43 - 4.

Waile the newly heraded avtaar, Karan Singh and other custodian of Hinduism, were busy propagating the secularism and democracy inherent in the Hindu religion, RSS volunteers and other Hindu enthusiast mobbed, manhand led and abused by some peoples. All Hind leaders, hailing the great ancient tradition of Hindu, give speeches fragught will illogical arguments.

249. ROY(AK). Why no Resistence? Secular democracy; 12, 7; 1979, i^ril; 25 - 4. Deals role of RSS from tiie very beginning verious 1S7

commiinal riots occured in different part of the country due to some benificial political and non-political religious parties. So **iy not action has taken against anti secular peoples. If government taken action to these parties auto­ matically secularisaan make position in our country.

•» DEORAS(Balasaheb)

250. SYED SHAHABUDDIN, Ed. Pecjple's democracy on RSS brand of secularism October. Secular democracy; 1985, 3, 35; 1985, November; 522.

Discusses one of the principles of RSS chief Bala­ saheb Deoras that in India it is only the Hindus that are secular, if majority is not Hindus there is a danger of secession, vAiich should be prevented, by using force Jjf necessary. Secondly those vdio wanted to live in India, whe­ ther they are Muslims, christians, parsis and the like must be deemed to be Hindus.

«#****#« PART THREE INDEXES AUIHORS INDEX

ABDUL MOGHSI 109, 208 ACHARYA(GN) 31 ADHIKARl(Gautain) 32, 203 AFAQUE KHAN 84 AIYAR(Mani Shankar) 225 AKBAR(MJ) 177 ALT AKHTAR KHAN 244 AMRIK SINGH 83 ANSARldqbal A) 92

ANSARI(MRA) 33 ANSARI(NH) 164 ARYA(Raj Narain) 66 AZHl(Shabana) 1 AZRA RAZZACK 241

B«DHWAR(lnderoeet) 165

BANATWALA(GM) , 243 BANERJEE(Subrata) 22, 232 BARUAH(UL) 190 BAZAZ(PreiB Nath) 166 BHAI MAHAVIR 85 BIPAN CHANDRA 27 BOSU(JyotlnBay) 97-8 BUCH(MN) 68 !5!}

CHATTERJl(Mandu) 2 CHATTERJI(PC) 39 CHATURVEDI ( Badrinath) 3 CHAUMiRl(NC) 52 CHENNAMANGLOR(Hameed) 152 CHISHTl(Anees) 34, 133 CHITTARANJAN(CN) 4, 92, 134

nANG(Satyapal) 69, 218

DAR(AN) 137 DAS(Arvind) 111 DASGUPTA(Swapan) 67, 70 - 71 DEORAS(Balastheb) 2^-7 DESHMUKH(NanaJi) 161 DESHPANDE(Andali) 248 DHAR(PN) 213 DOGRA(Bharat) 215 DUTT(RC) 38, 220

E

ENGINEER(Asghar Ali) 30, 74, 99, 104, 136

F

FAIZEE(Shamiin) 6

G GANIBI (Krishna) 21 15,1 GHOSH(Sailen) 144, 221 GOSWAMl(Seema) 138 GOYAL(DR) 156, 185, 189, 191, 246 GUPTA(Dipankar) 53 GUPTA(lndradit) 236 GUPTA(Kanchan) 72, 226 GURUMURTHY(S) 145

H

HAKSAR(Nandita) 143, 146 HANS(SurJit) 194 HASHMI(SA) 26 HUSSAIN SHAHEEN 176, 179

HUSSAIN(SB) 35

I

INKA, HOME AFFAIRS(Ministry of -) 180 IMAM ZAFAR 207 INDER MCHAN 7 INTIZAR NASEEM 211 ISHWARI PRASAD 209

J

JAIN(Girilal) 8, 9, 147, 173, 217 JAIN(Meenakshi) 50 JHA(Vibhay) 123 JOHN(W) 240 JOSH(Bagawan) 36 JOSHl(Arun) 119 JOSHI(PC) 40 Ifil

K

KAMATH(MV) 124, 163, 233 KARAN SINGH 125, 126 KARUNAKARAN(KP) 242 KASHYAP(Subash C) 188

KAULCTTI) 199 KEDOURIE(Elie) 127-8

KELKAR(BK) 10

KELKAR(GV) 227 KHAN(S) 238 KHANNA(KC) 106 KHARE(Harish) 229 KHUSHWANT SINGH 131, 139, 181 KHWAJA AHMAD ABBAS 37 KIDWAl(Mohsina) 11 KISHWAR(Madhu) 204 KRISHNA KUMAR 12 KRISHNA(Mehtab) 228 KUPER(Adam) 41

L

LAL(KS) 80 LIMAYE(Madhu) 182, 184

M

MADHOK(Balraj) 118 MADON(PD) 103 MAHENDRA(KL) 54 162

MAHAVIR(Bhai) 153 MALKANI(KR) 234

MEHTA(SB) 13 MEHTAB SINGH 193 MISHRA(Chaturanand) 222 MISHRA(Jagan Nath) 132 MITRA((3iaudan) 113 MCHAMMAD RAFAT 210 MOHAMMAD SHARIF KHAN 175

MOTAIYA(CB) 142 MUKHIA(Harbans) 42 MUKUT BIHARI LAL 167

N

NAMBOOnrRIPAD(EMS) 239 NANDl(Ashish) 115

NARAYANAN(RK) 168 NAYAR(Kul(iip) 77, 117 NEHRU(Jawaharlal) 55 NIJHAWAN(PK) 14, 56, 148, 157, 236 NOOaANl(AG) 160, 224

P

PANnEY(Gyanandra) 78, 87, 215 PARANJAPE(HK) 230

PRAEEEP KUMAR 15, 79 PRATAP CHANDRA 24 PREM SINGH 159 183

PROMOD KUMAR 28, 88 PURl(Balra;)) 130, 169, 202

R

RAMAN (Vasan-ttii) 57 RAMASESHAN(Radhika) 75 RAMSWARUP 192 RAOJIBHAI 129 RAO(V Krishna) 43 RASHID MASOOD 154 RASHEEDUDDIN KHAN 58 RAY(Radat Kanta) 170 RAZA(Aabid) 16

REHMAN(A) 178 RIZVI(SKH) 96 ROY(AK) 249 ROY(Subir) 108 RUSTAMJI(KF) 59, 149

S

SAFEER MAHMOOD 186 SAHAY(S) 81 SAHNl(Bhishain) 120 SAKEENA(NS) 105 SARDESAI(SG) 49, 60, 141, 205 SAXENA(NC) 159 SCINDIA(Madhaurao) 110 SEEMA MUSTAFA 171 SESHADRI(HV) 200 164

SETHCKN) 162 SHAH(AB) 17 SHAHID AMEER 10?

SHAIKH(AU) 223 SHAM LAL 23

SHARMA(RS) 197 SHETTY(Radeshekhar VT) 102, 158

SHIELA 150 SHUKLA(Hianu Pratap) 76 SINGH(IP) 172 SINGH(Ram Avtar) 201 S0H0Nl(Shrinivas V) 18 SHREENIVASAN(K) 44 SUBRAHMANIAM(Vidya) 135 SUDHIR KUMAR 155 SYED SHAHABUDDIN 25, 116, 250

T

TABAN(Ghulam Rabbani) 19, 94 TARKUNDE(VM) 73, 174 TASNIM AHMAD(S) 47 TAVLEEN SINGH 121, 231 lHANGADl(Dattqpant B) 151 OHAPERCRomesh) 65 THAPER(Romila) A8, 57 THARYAN(P) 196 TIWARI(JS) 101 1S5

u

UMAR(A) 90 UNIYAL(Lallt) 45, 61 - 3

V

VASFl(Ausaf Saled) 212 VENKATESWARANCaP) A6 VERMA(Kewal) 20, 29, 198, 240

¥

WUTHNOWCRobert) 219

Y

YADAB(M) 112 YUNUS SALEEM 183

ZAFRUL ISLAM KHAN 122 ZAKARIA(Rafiq) 114 ZUBERI(M) 91

*«•)(•**«•*«-**«#*«*«#«*«• lf^6

TITLE INDEX Entry No«

Advani's concept of minorityism. 22A Age old Indian secularist ethies, 18 All Indians are Hindus. 2A6 Anatomy of communal riots. ''05 Anti-Hindu* secularism. 247 Ayodhya. ''20 Ayodhya and the state, 78 Ayodhya dispute. ''97 BJP's positive secularism. 225 Ban on religious processions. ''3'' Basis of Indian secularism. 147 Being religiously secular. ''21 Non-believers and secular state. 216 Betrayal of Indian secularism. 29 Beyond secularism to Hindutva. 233 Bogey of 'Hindu Ra^'. 153 Building secular state. 129 Capitalising on communal violence 21 Casteism, Hari;)ans and reservation. 49 Casteism in politics. 50 Qiallenge before non communal India. 91 Challenge of secessionism and communalism, 215 Challenge of secularism, 127 Challenge to secularism, 11 If)?

Challenge to socialism. 220 Changing the face of Hinduism. 135 Crisis in secularism. ''5 Crisis of Hinduism. 83 Combatting communalism. 218 Communal and Caste violence, 92 Communalisationof Hindus in Punjab. 28 Communalising our politics. 65 Communalism and fundamentalism. 53 Communalism and secularism. 62 Communalism and secularism in India polity. 58 Communalism and the problem of religious minorities. 66 Communalism and the threat to diversity. 57 Communalism in hospitalisation trigged Aligarh. 93 Communalism more dangerous than foreign attack. 5 Communalism, secularism and socialism. 63 Communalists' crusade against secularism. 5^ Commiinal menace in Indepandent India. 55 Communal riot. 88 Communal riots at kolar. 102 Communal violence in India. 90 Communal violence in Marathwara. 84 Communal question. 60 Communication. 61 Connotations of Indian secularism. 42 Conspiracy to blame the muslims. 26 Content of Hindu Rashtra. 112 168

Cooperative approach to Hindu-Muslim problem. 30 Coping with patriots. 70 Dangers of fundamentalism, 110 Defence of Ekta Yatra. 76 Defence of secularism. 19 Defence of the fragment. 87 Demanded judicial probe in old Deli firing. 97 Eharma* and secularism. 151 Discussion. 38 Discussion on communal problem. 86 Fighting communal mence. 134 Fighting religious fundamentalism, 142 Four 'Musts' of India* s national unity. 10 Fundamentalism in Kashmir, fragmentation in Jammu. 202 Fundamentalism versus secularism, 109 Gandhi-Nehru tradition and Indian secularism. 40 Glosses in secularism. 240 Growing vp Muslim. 241 Hindu communalism is nascent fascism. 73 Hinduism and Hindu values alone can keep India intact. 235 Hinduism and secularism. 148 Hinduism varsus Hindutva. 115 Hinduism varsus secularism. 71 Hindu manch. 146 Hindu-*1uslim, Hindu-Sikh problem. 1Z^ Hindu Muslim problem. 52 Hindu nationalism alone can solve communal problem and 228 make secular. Hindu Rashtra and Muslims. 68 li\^

Hindu Rashtra or Indian nation. 69 Hindu resurgence, 205 Hindu revivalists on warpath, 72 Hindutva. 232,79 Hindutva harangue, 155 Hindu view. 234 How muslims were distanced from their religious morrings. 175 How RSS siphons off government funds, 158 Human rights in India, 150 Implication of Kashmir, 165 Important national meet, 187 India as a secularizing state. 16 Indian muslims, 223 Indian secularism, 192 ,245 Indian secularism at work, 34 International outlook. 207 Intimations of Hindu Rashtra, 231 Islam and secularism, 209 Islam in India, 177 Islamic dawah in India. 210 Islamic identity in peril. 208 Is the church relevant to the problems of secularism. 39 Jamshe(%)ur and after, 139 Jamshe<3^ur riot, 101 Kashmir and secularism, 168,172 Kashmir issue 167 Kashmir problem, 166,169 17.1

Kashmir solution and subcontinental confederation, 170 Kashmir to continue as beacon of secularisms, 171 Left as last hope for secularism. 239 Legancy of the Ra;}, 173 Life and letters, 23 Meaning of secularism, A6 Meerut. 10^ Mighty God ndiraie secularism does not touch, 31 Minorities and the constitution, 243 Minorities and the Janta Dal. 138 Muslim Dilema. 11^ Muslim »Duty to' 'secularise* the Hindus, 77 Muslim factor politics of communal secularism, 113 M.P. on communal disturbance and minorities commission, 64 Muslim problem since Independance, 213 Muslims blinded in Assam violence, 108 Muslims in Indias need for rethinking. 178 Muslims in past-Independance India, 122 Myth of secularism, 163 National disintegration, 181 National integration, 33,179 Need to reinterpret Islamic laws. 176 Nehruvian secularism, 217 New secularism, 125 No Hindu Muslim conflict. 154 Notes on communal riots, 25 Old Delhi in grip of communal frenzy, 99 171

On building a secular society, 37 On secularism. ^5 Our anti^ational secularism, 227 Our skin-deep secularism, 196 Parversions of secularism, 200 People's democracy on RSS brand of secularism, 250 Plea for self respecting Hinduism, 204 Poet speaks in agony, 94 Politically motivated religiousity, 133 Political roots of communalism, 189 Political will paralysis. 212 Politics of religious communities, 51 Precept and practice of secularism, 43 Press on Ayodhya, 74 ,75» Problem and solution, 211 Problem of law and order. 35 Quest for India's secular identity. 3 Quest for secularism. 118 Question of nationalism and communalism, 214 RSS attempt to Hindulse politics, 156 RSS held guilty for Jamshedpur riot, 132 RSS-VHP-BJP conipaign for Hindu Rashtra, 198 Recent pattern of secularization, 119 Religion and communalism, 27 Religion and politics, 130 Religion communalism and socialism. 123 Religion, culture and nation, h6 172

Religion in service of secularism. 141 Religious affairs and secularism, 193 Religious mobilisation leads to communal chauvinism, 226 Reporting Of communal riots. 89 Restrospeet and prospect. 144 Rethinking secularism, 36 Riot are no occasion for clashes are balancing the facts. 100 Road to anarchy is via communalism. 59 Role of religion in a secular state, 124 Root of conflict. 106 Second thoughts of secular democracy. 47 Secular basis of Muslim separatism. 242 Secular democracy and left. 238 Secular democracy on N.I.C, 191 Secular double-think. I50 Secular heritage of the Sikhs, 194 Secular heritage, oiir common future, 149 Secular India. 4 Secularization. 41 Secularism. I3 ,14 ,143 ,161,188 230 Secularism and Aligarh School. 244 Secularism and Hinduism, 203 Secularism and Indian democracy, 201 Secularism and our text books 195 Secularism and personal laws, 116,185 Secularism and religion. 128 Secularism and socialism. 221 173

Secularism and the Hindu psyche, 145 Secularism as only option. 20 Secularism at Bay. 31 Secularism in action. 174 Secularism in India. 17 ,32,199 Secularism in Indian constitution. 162 Secularism in the air-not only the vioce of Hinduism. 190 Secularism, social justice and Indian thinkers. 222 Secularism that fosters communalism. 132 Secularism under siege. I57 Secularism under stress. 22 Secularism versus communalism. 36 Secularist and communalists. 8 Seprate personal laws and secularism. II7 Severe strains on secularism. 6 Sham and real secularism. 44 Sikh communal approaches. I39 Sources - spring of communalism, communal tension, 103 communal violence. Spirit of secularism, 7 State terrorism and communal violence. 82 Striken ^ring in Kashmir. 164 Temple of modem India. 67 Temple tangle fails to more valley peppie. II9 Things are not in place. 9 Threat to Indian nationalism, 184 Thoughts on secularism. 1 Thus happened in Allahabad. 107 174

Time to build faith in secularism, 2 Towards to marxist understanding of secularism. 237 Towards a new secularism. 126 Tragedy of Aligarh. 95 Two religious traditions. 24 Ugly face of virat Hind SamaJ. 2k6 Unity of secular, democratic and engalitarian forces. 182 Unpatriotic character of Hindu fundamentalism. 111 Vigil India movement resolution on Ramjanmathorani. 183 Vishwa Hindu Prashad/RSS case, 80 Wages of secularism. 137 Was it communal or police - P.A.C. - Muslim disturbance. 186 We're backing secularism. 236 What happend in chhindwara. 96 What went wrong. 206 Why is communal!sm growing all the line. 85 Why no resistance. 249 Why secularism has not worked. 12 Why we insist a judicial probe. 98 Year since Ayodhya, 229

»*»*««««#«»««*»*»«»*«#