NATIONAL INTEGRATION

IN INDIA
A SELECT ANNOTATED BIBLIOGRAPHY

DISSERTATION
SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS
FOR THE AWARD OF THE DEGREE OF

iHsiter
of
Hibrarp & information ^titnte
1995-96

BY
MOMIN JUNAID AHMAD
Roll No.—95 LSM-14
Enrolmtnt No.—U-3404

Under the Supervision of

MR. S. MUSTAFA ZAIDI
READER

D E P A R T M E N T OF U B R A R Y & I N F O R M A T I O N SCIENCE
ALIGARH M U S L I M U N I V E R S I T Y
ALIGARH (INDIA)
DS2871
 Dc(di(C<di ted
to niiy
//o>\\^nnigr jpainonts
For I will be ncGding their prayers Today,
Tornoriow and all times to coine.
 CONTENTS

I. Acknowledtjement 01 - 02

II. Scope and Methodolocjy 03 - 08

PART ONE

1. Introduction 10 - 12

2. Regionalism 12 - 15

3. Communalisiti 15 - 18

4. Social 18 - 19

5. Economic 20 - 21

6. Political 21 - 22

7. National Integration - an urgent need 22 - 28

PART TWO

III. Biblography 30 - 194

PART THREE

IV. Author Iidex 196 - 203

V. Title Index 204 - 213
VI. List of Periodicals/News papers 214 - 215
 1
ACKNOWLEDGEMENT

First of all my head is bowed before Almighty GOD whose

mercy bestowed on me the opportunity and privilege of the
completion of this dissertation. The work took its present shape
solely and exclusively due to HIS kindness.

I pay my h e a r t i e s t gratitude and thanks to Mr.Syed Mustafa

K.Q. Zaidi, Reader in the Department of Library and Information
Science, Aligarh Muslim University, Aligarh, my supervisor, who
despite his busy schedule provided me with all possible help,
valuable guidance and perceptive advice and whenever any hurdle
came to deter my path in completion of this work, he took personal
interest in bailing me out.

I am also thankful to Mr. Shabahat Husain, Chairman,

Department of Library and Information Science, Aligarh Muslim
University, Aligarh for h i s kind a t t i t u d e , affectionate encouragement
throughout my stay in the department.

My sincere thanks to my teacher, Mr. Hassan Zamarrud,

Reader, Department of Library and Information Science, Aligarh

Muslim University, Aligarh for his constant encouragement and the

facilities he was kind enough to p r o v i d e .

It would not be of good manner if I don't thank to Prof.

Motid. Sablr Hussain, Ex-Chairman, Department of Library and

Information Science, Aligarh Muslim University, Aligarh and

Mr.Al-Muzaffar A.G. Khan, Reader, Department of Library and

Information Science, Aligarh Muslim University, Aligarh for their
blessing, support and h e l p .

Sincere thanks are due to my family members, especially

my e l d e r brothers, Mr. Javed Jafri, Mr. Nadvl Jamshed Jafri, for

their collective and cultivative support, moral backing to continue

my studies and getting the pleasure of completion of this

dissertation.

I am also very much beholden to my friends, Syed Gtiulam

Haider, Miss Uzma, Mrs. Dr. Sunlta Ahirkar, Dr. Kafll Klian ,

Dr. Ktian Wasique, Naustiad Raza because without t h e i r encouragement

and cooperation this piece of work could not have come to life.

I lack words to thank my classmates, Sufiyan, Aiyaz,

Khalid, Ktiursheed and Saba for they gave me encouragement whenever
I needed it. 1 am also thankful to Munawwar Hussain, shakeb and
Ashraf.

And last but not least I am also thankful to Moin Zaidi and

Riyaz Abbas (Seminar Attendants) for their sincere effort toward

completion of this dissertation.

(MOMIN JUNAID AHMAD)

 SCOPE AND METHODOLOGY

SCOPE

Our country, India, is the second biggest

country in the world having a population of more than
90 crores. The major distinction of India, from other
countries is the diverse nature of people in regions
and varied cultural behaviour. At this moment unity
in diversity is essential for national development. Now-
a-days India is facing various problems in the socio-
economic, linguistic, regional, political spheres and
communal as well as casteist issues. Among them the
most important one is the lack of national integration.

Being a student of ML & I.Sc. I got an

opportunity to do dissertation. Since I come from a

riot affected area Bhiwandi, near Mumbai, I chose this

topic 'National Integration in India' in which I found

keen interest.

METHODOLOGY

The secondary sources were consulted in Maulana

Azad Library, Aligarh Muslim University, Aligarh to
find out the location of the articles. These secondary
sources are

(a)Index India (Rajasthan University, Jodhpur).

(b) Guide to Indian Periodical Literature (Delhi
Library Association).

2. The relevant bibliographical details were noted

down on 5"x7" cards following the ISI
standards.

3. The primary sources were consulted in the

following libraries.

(a) Maulana Azad Library, Aligarh Muslim

University, Aligarh.

(b) Dr. Zakir Husain Library, Jamia Millia Islamia,

New Delhi.

(c) Jawaharlal Nehru Library, Jawaharlal Nehru

University.

4. On completion of the abstracts subject

headings were assigned, subject headings are

completely coextensive to the extent possible.

5. The subject headings were assigned in an alpha-

betical sequence of various elements.

6. In the end a separate author and title index

was prepared, providing reference to various
entries by the respective numbers.
 No subject index has been provided as the bibliogra-
phyisitself arranged alphabetically through subject
headings.

STANDARD FOLLOWED

The Indian standard recommendations for biblio-

graphical references (IS:- * '^ ' ) and classified

catalogue code (CCC) of Dr. S.R. Ranganathan have been

followed. In certain cases where the said standards

become unuseful, I have preferred my own judgement.

SUBJECT HEADINGS

Attempts have been made to give coextensive

subject heading as much as possible. An effort has been

made to follow postulates and principles given by Dr.

S.R. Ranganathan in the formation of subject and allowed

by natural language, if more than one entry comes under

the same subject heading, these are arranged

alphabetically.

ARRANGEMENT

The entries in this bibliography are arranged

strictly alphabetically among the subject headings.

The ENTRY ELEMENT of the author(s) is in capitals

 B

followed by the secondary element in parenthesis using

capital and small letters and then the title of the
article, subtitle (if any), the name of the
periodical being underlined followed by the volume
number, issue number, the year, months, date, given
by using inclusive notation of the pages of the
article, and column number denoted by small alphabet.
Then each entry is followed by an indicative abstract
of the article.

The items of the bibliographical reference for

each entry of a periodical article are arranged as

follows :

(a) Serial number

(b) Name of the author/authors

(c) A full top {.)

(d) Title of the article including subtitle,if any.

(e) A full stop (.)

(f) Title of the periodical being underlined.

(g) A full stop (.)

(h) Volume number

(i) A comma {,)

(j ) Issue number

(k) A semicolon {;)

(1) Year
(m) A comma {,)
(n) Month
(o) A comma (/)

(p) Date of publication

(q) A semicolon (;)

(r) Inclusive pages of the articles.

(s) A full stop {.)

SAMPLE ENTRY

SHEIKH ALI (B). National integration. University News.

27, 2; 1989, January, 9; 1-4.

EXPLANATION

This article is taken from the periodical "University

News", which is entitled as "National Integration",

written by B Sheikh Ali in 2nd number of 27th volume

of the January, 1989 year, on the page from 1 to 4,

against this entry.

ABSTRACT

The entries in the bibliography contain abstracts

giving the essential information about the articles

documented, I have given indicative abstracts as well

as informative abstracts. After searching the

literature, entries were recorded on 5"x7" cards.

 8

INDEXES

The part three of the bibliography contains/ Author

and title index in alphabetical sequence. Each index

guide to the specific entry or entries in the

bibliography. A list of periodicals has been given with

their place of publication and frequency.

 3

Peurt One
In troiductlon
 10

INTRODUCTION

The first National integration council was

set up in 1961. It's objectives/ its declared

achievement of national integration is the goal of

the country. National integration is defined by the

council in the following terms.

"The foundation of our national life is

common citizenship/ unity in diversity/ freedom of

religion/ secularism/ equality/ justice - social/

economic and political and fraternity among all

communities. "

The Supreme Court has also declared that

"the people inhabiting this vast land profess different

religions and speak different languages. Despite

the diversity of religion and language. There run.

through the fabric of the nation the golden thread

of a basic innate unity. It is a mosaic of different

religion/ language and cultures. Each of them has

made a mark on the Indian polity and India today

represents a synthesis of them all."

The essence of nationalism in an active

consciousness of belonging to a single nation/

sharing of common ideology, existence of common

 11

goal , pride in the achievements of the country/

combined efforts for common achievements and
participation in all national activities.

Although 'unity in diversity' has been a

much desired feature of Indian society throughout

the history/ the diversity in religion/ language

culture and caste, the huge population and vast

distances have often proved barriers to the

building of a political unity and national harmony-

Nationalism has a prominant feature of the Indian

society before the coming of the Britishers who

adopted the divide and rule policy so as to rule

India, resulting in the breakdown of our

nationalism though it has got manifested during

certain incidences like freedom struggle/ Chinese

aggression and Indo Pakistan wars.

Though India achieved independence in 1947

the divide and rule policy of the Britishers had

its toll on the Indian subcontinent with the

creation of Pakistan and Bangladesh. This has

resulted in tensions within India and also with its

neighbours. A sizeable section of the majority

community is of the view that Hindus represent not

 12

only the mainstream of national culture but also

preserve and safeguard national interests and

territorial integrity of the country. In order to

achieve this goal they believed that the minorities

should merge their identities which results in

tension and communal riots. When we talk of the need

for national integration we essentially are faced

with four basic problems.

1. CULTURAL : The National Integration Council

identified "Regionalism" and "Communalism" as major

hurdles in the achievement of national integration.

REGIONALISM : Before independence people regarded

themselves as Indians no matter from whatever part

of India they came/ but since independence narrow

loyalities have begun to prevail with the people

of different states and this tendency gained

popularity since the division of the states was on

a linguistic basis. This linguistic division was

done to enhance economic development and for the

purpose of better administration but it divided the

people into various linguistic sections which

resulted in a setback to national integration as

national interests got subordinated by regional

 13

interests. The agitation in Assam and the slogan

"son of the soil" are the worst examples of

regionalism. After independence, India was divided

into many states/ particularly in 1955 most of the

states are divided on the basis of linguistic/ like

Assam becomes a state on the basis of Assamese

language/ Punjab on the ground of Punjabi lanauge

etc.

However/ these states were formed for

removing the region disparities/ i . e . , for economic

development/ better administration. But the result

is totally againstthis interpretation. These states

themselves considered each and every achievement

from the own state must be kept within state. From

this thinking/ India is going to loose the identity

of nationalism and national integration. Each and

every state is going to coin particular slogans/

which emphasise to do for the state not for the

nation. Due to this linguistic based state/ intimacy

between the various states is totally going to

collapse/ people of one state do not want to

encourage or adopt the languages of other states.

If the jobs are available within the Punjab no other

states people can participate to do the job Only the

jobs will be allowed for Punjabi's who lived in Punjab

 14

in Kashmir/ the style of poetry is totally

differs from the other states, this poetry has been
totally avoided or ignored by the other states, like
Punjab, Assam etc. Culture of Assam is differ from
the culture of Kashmir and Punjab. The&e culture
of Assam is not adopted by the Kashmir inhabitants
etc. They thought that if they adopt the few culture
of Assam or Punjab, although these few traits
customs are really good but Kashmir inhabitants are
not going to recognise it or even appreciate it or
adopt it.

However, at the time of division of the

state on the basis of linguistic, plan makers thought

that due to give and take method. They are going to

integrate the state more strongly but the result

is totally antagonistic to this. Now we are in a

position to disintegrate the nation by making the

states on the linguistic basis.

Localization of history is directly linked

with the regionalism. Each state tries to glorify

the regional history and follow these history. Take

the example of Punjab, they tried to do work or

improve the dignity of the state on the basis of

own old history. Kashmiri's keep the base for
 15

poetry or prose which was glorified by the old

histories of Kashmir.

Politics are emergingon the basis of regiona-

lism. In Kashmir and Punjab politics are totally
concentrated with the benefit of the region. They
do not think for the better future of nations but
only think on the betterment for own state. Due to
this policies now a days almost in every states only
regional parties are going to dominate, its
consequence is that in the centre no party in the
position to make a stable government. This unstable
government not in a position to take bold step for
the nation or welfare of the nation.

COMMUNALISH : Communalism has affected not only the

minority communities but also the majority

community. Often the majority community believes

that it forms the mainstream of the nation and all

minorities should merge into this mainstream.

Accusations of following different pattern of living

and ideologies are made on the minorities with the

demand for identical treatment of both the

minorities and the majority communities. Maintaining

separate cultural identity is regarded as being

 16

tratorous.- Persistence of such a demand by extremist

organizations of the majority community generates

a feeling of insecurity, fear and hostility among

the members of minority communities/ particularly

the muslims as they form the target minority in India,

Communal riots often breakout in places where

muslims have established their trade, business or

have established educational institutions.

Occurrence of such riots in these places gives an

impression that they are socially engineered to keep

the muslim economically, educationally backward.

Extremists elements among the members of the

majority community regard concentration of muslims

in such areas a breeding ground for separatist

tendencies and Islamic ingroup, solidarity. This

suspicion together with economic rivalries, sense

of cultural supermacy between the communities,

controversy over language and conflict in ideologies

vitiate the existing relation between the two

communities.

Even during normal course of time accusation

are made on Muslims for not joining the mainstream.

It is not realised that discrimination has deprived

the Muslims of the benefits of the fiscal and

 17

economic schemes launched by the government. No

wonder therefore/ barring a few individuals the
common man in this community feels that he is a
second class citizen.

The Supreme Court has declared that equality

when applied to a minority community has special

implication. To quote from Supreme Court - The

problem of the minorities is not really a problem

of the establishment of equality because if taken

literally/ such equality would mean absolutely

identical majority. This would result only in

equality in law but inequality in fact. The

distinction need not be elaborated for it is obvious

that equality infact may involve the necessity of

differentiatial treatment in order to attain a result

which established an equilibrium between different

situations. It may sound paradoxical but it is

nevertheless true that minorities can be protected

not only if they have equality but also in certain

circumstances, differential treatment.

The idea of giving some special right to

the minorities is not to have kind of a privileged

or pampered section of the population/ but to give

 18

to the minorities a sense of security and a feeling

of confidence. The great leaders of India since time
immemorial had preached the doctrine of tolerance
and cathoticity of outlook. Those noble ideas were
enshrined in the constitution- Special rights for
the minorities were designed not to create inequality.
The differential treatment for the minorities by
giving them special rights is intended to bring
about an equilibrium so that the idea of equality
may not be reduced to a mere abstract idea but
should become a living reality and result in true
genuine equality, an equality not merely in theory
but also in fact. (56, 57, 58)

SOCIAL (differentiation of caste and backward

communities and tribes)

Historically speaking caste system emerged

on a functional basis and not social. Distribution

of social responsibilities, agriculture, trade etc.

was the basis on which people were grouped into

functional units so as to serve the social and

national interests. These groups with socially

assigned duties were classified on the basis of

'Karma' or acts- Except for distribution of social

assignments the society was well knit under this

 19

system. Circumventing the historical tracings these

groups achieved identification and thus originated

the caste system. Identification led to assertion

of one class ori other and this assertion led to

politicalisation of the groups and thus started

the evil of caste system working as a divisive force

in India.

There have been many attempts to bridge the

gap between the lower and the upper caste by many

individuals and organizations. Mahatma Gandhi has

played a crucial role in the upliftment of the

backward and lower caste people. As for the so

called scheduled caste/ Gandhi ji regarded them as

truly the children of God/ hence the name 'Harijan'

was given to them Gandhi's basic approach was that

India is one country and all Indians one people.

The "high" and "low" are false categories and in

his vieW/ Hindus/ Muslims/ Christians/ schedule

tribes v/ere also men/ women and children inhabiting

the territory of India & together- constituted one

nation and one people. (125/ 128)

 20

ECONOMIC (Rural - Urban divergences and disparate

income among them)

More than 80% of India's population resides

in village. There is a justifiable feeling among

rural people that despite declaration of all

political parties championing the welfare of the

peasantry they continue to be placed as in pre

independence time. Therefore, then all talk of

national integration remains only a meaning less

slogan . With growing modernization and development

more percentage of population is shifting to cities.

Those are ready over populated and so are not good

for the rural people who are moving into the cities

because of problems of unemployment/ shelter and

food. This led to exploitation of the economically

lower class and also led to crimes. Such ari economic

disparity becomes a hurdle for human welfare and

progress. There may be economic competition leading

to fear about possible shrinking of job markets.

This is especially true on the part of the working

class and the lower middle class. Because of the

uneven process of development some groups move ahead

more rapidly than the others;making the latter feel

outpaced.
 21

The examples of Telengana peoples apprehen-

sions against the Andhra migrants can be cited. The

Telengana middle class believed that open jobs / with

merit being the criteria would mean that outsiders

would get the overwhelming number of jobs in

Telegana. The coastal area of the state had always

been more prosperous but the massive strides in the

field of agriculture in the areas along Godavari

and Krishna widened the development gap between

Telengana and Andhra regions. Telengana peasants

were hardly touched by the Green Revolution because

the development schemes started much later in this

region. Industries were established but recruitment

was from outside Telengana. Thus in service, trade

business, and other works the Delta genetry from

Andhra districts took over the jobs of the Telengana

people leaving them with no choice, which resulted

in Telengana movement because of economic disparity.

POLITICAL (Cumulative articulation of exclusivist

demens reflecting the conflicts projected by the

structured cleavages)

Politics is one of the foremost reasons for

breaking of harmony and disruption of national
 22

integration. Many extremist parties exist in India

which promote separatist ideologies. Religion is
used for political purpose/ often parties like Shiv
Sena promotes Hindu culture as the mainstream of
India and believe in establishment of Hindutva and
Ram Raj. History is distorted for the benefit of
these political organisations. National life in all
its aspects - political/ economic/ social/ moral
and religious are thus distorted by the claims and
counter claims of such parties/ often the formation
of such parties results in formation of similar
separatist tendencies in minority communities
resulting in tension and further deterioration of
national integration.

NATIONAL INTEGRATION - An urgent need :

The sporadic outbursts of communal riots

during the past several years in many cities and

towns as Moradabad/ Aligarh/ Allahabad/ Ahmedabad/

Bhiwandi/ Bombay etc. have resulted in many deaths

and damage property worth a lot. Such violence must

to put shame on Indian society. We have legally

sovereign constitution to which we swear allegiance

and it sqts up a secular republic so that before

 23

the law which regulate the governance of the state/

we all citizens are equal no matter what creed,,

religions or caste we belong to , it prohibits any

discrimination by the state or its organs between

citizens on such grounds. It is therefore, of

fundamental importance that we should try to probe

into the causes and factors which manifest

themselves time and again in the form of communal

disturbances. A secular state is not only essential

for our country but also contributes to world peace.

Now that there is so much of globalisation

India can't afford to enter the 21st century with

such a tarnished image. It not only hampers the

progress and development of our country but also

prevents other countries (investors) from helping

and investing in India. India with the second largest

population of the world has the potential to become

a sovereign power and progress. All these problems

faced by establishment of national integration have

to be countered and new person has to evolve for

the betterment and progress of our country. The

problem of national integration is one that requires

to be approached from many directions. It implies

the moulding of character of individuals so that

 24

they become effective instruments for social

cohesion and the progress and prosperity of the

nation as a whole and not merely of sections of it.

Individuals in existing societies can be

classified into three categories; 'Peasant Persona'

which tries to cling to traditional ways/ the

'robber-baron persona' which believing in

safeguarding and promoting its privileged positions

and 'Priestly persova' which accepts and respects

tradition and religion if they are not used to block

human welfare and progress. It should help in

promoting civil religion (religio-means to bind

together) in the correct sense so as to bind

individuals and teach equality of human worth so

as to create a bond between all our countrymen so

as to achieve national integration. The purpose of

all education should be to bring out the higher side

of human nature which can only be brought about by

pressing the need for an educational revolution in

our country. According to Gandhi the chief

principles of education are :

i) Teaching by doing ii) The student should be the

centre of education.
 25

Education should be turned to national integration

books should be informative and there should be no

distortion of facts or interpretations. Study of

history should be an integral part of national

integration programme. Study of Indology as the

basis of today's composite culture of India and

the foundation for national integration should be

the charge and responsibility of each Indian

university. Teachers should impart facts effectively

and inspire and train students to link and work

constructively. The youth must be inspired to work

towards a better and happier environment.

Conferences of youths should be held to bring about

peace and harmony.

The Mass Media/ Radio and Television along

with films and the press have a vital role to play

in bringing about national integration. At present

their contribution is not much. It is necessary that

the Radio and Television should put forth programmes

which promote communal harmony and the press should

make a more positive efforts to promote communal

*
harmony and National Solidarity. (188, 189,19 0)

A national survey of press and causes which

are seem to be working consciously or unconsciously

against national integration should be undertaken

 26
immediately and similarly a survey of bodies

which are helping the process of national integra-

tion, as an ongoing and continuous programme. The

central govt, should set in motion/ as a part of

planning, an osmosis of communicators from different

states with background of national integration to

visit other states to study, understand and

strengthen mutual trust and work towards cultural

and National integration on the basis of unity in

diversity.

There should be effective handling of the

practice, preaching and spread of castism. Any
person who is motivated by caste consideration in
public appointments and public duties should be
dealt by the panel. Political parties should not
give election tickets on caste considerations and
any one contesting public election on caste
consideration should be disqualified and punished.

There should be sublimation of communalism,

while there are elaborate laws to deal with

communalism, it has been proved that law alone

cannot this level. Non-formal methods should be

adopted such as,get together of persons of different

faiths on important community and national festivals,

paramitary organisation^ and anti- social bodies

 27
should not be allowed to run educational institu-
tions/ hold mass congregation etc.

Violence of all kinds should be curbed so

as to result in a sense of discipline/ abstinence

and rectitude on the part of all. Dissent is the

soul of democracy, but people should realise that

expressing their democratic dissent, they can not

indulge in indiscipline, violence and arson,

regardless of overall interest of the society.

Gandhi ji had great regard for intellectuals whom

he considered as vanguards of the freedom movement

and national progress. Politicians and Govt, should

recognise the talent of such people and encourage

their efforts. All NGO's should be aided by the

Govt, if they are doing fruitful work. Intellectuals

should form societies where free, frank and fearless

discussions on such issues as national integration,

inflation etc are held.The Govt should encourage such

ventures. The state has to encourage and promote

the universal and humanistic message of all

religions. Organised religion with an established

church and vested interests has taken undue

advantages of religious freedom and some methods

neeed to be devised to curb its influence. A

judicious combination of state power and persuation

 2S

has to be employed to delink secular practices from

the influence of religion. The minorities have to
be particularly convinced that they have a common
stake in the progress of the country. A more strict
attitude towards communal politics is to be adopted
and the communal character of certain political
press exposed. Full use of educational institutions
has to be made to promote the universal message of
religion and to curb the growing menance of
communalism.

National integration is a basic objective

of our country and all should endeavour to promote it.

* References in parenthesis are to entry in bibliography

 29

Part Two
A mum (0) tai it(0(d
Blh ilognrajphy
 30

NATIONAL INTEGRATION

1. SHEIK ALI (B). National integration.

University News. 27, 2; 1989, January, 9; 1-4.

National integration is simply the art of

living in peace and harmony with one's own

fellowmen. Integration requires understudying and

broad-mindedness. The need for national integration

is great from several points of view, philosophi-

cally, scientifically and sociologically. National

integration could be achieved only by our conscious

effort. Before we preach national integration we

have to practise it. In conclusion, we may say that

national integration is the sentiment that cements

the relation between man and man. National

integration like the little candle which burns

itself but gives lights to others dispels the

darkness of man's soul, and kindles the ray of hope

for a bright future.

2. VATSYAYAN (Kapila). Third eye of

perception. University News. 26, 37; 1988,
September, 12; 9-12.

National integration in the Indian context

is only or should only be the opening of that
 31

third eye of perception which can see the reality

of this organism; the process of growth behind what
appears as a staggering multiplicity of races,
languages/ social structures, regions, art forms,
life styles. Elaborating the role of education as
the most important vehicle for opening this third
eye perception. Delicate balance have to be found,
new orders have to be maintained between the full
flowering of regional identity and an equally
strong perception of mutual dependence of regions
and a continuous sustained awareness of being part
of a single whole.

, COMMUNAL HARMONY

3. ROY (Ramashray). Restoring harmony. Indian

E^xpress. 59, 12; 1990, November, 10; 9, b.

Civility entails but is not equal to a

sense of nationality. A fragmented society cured

by the idea of good life in the material sense must

forge a sense of nationality. The constitution of

a political community does not merely mean an

ordering of offices or institutions, a parcelling

of power or declaration of legal norms. Civility

so understood was to be nurtured in a fragmented,

traditionally fossilised society by democratic

 32

politics. These procedures encounter, among others/

the formidable difficulty of finding and natural
way of combining individual subjectives values.
The need of the hour is therefore to initiate a
process of pacification which can veived and
restore civility before the country is called upon
to give its verdict on who should rule. But to let
all this continue unabated will also meant the
desmise of the normal politics grounded in civility
as it has meant the desmise of the Janata Dal
Government itself.

, , IDEOLOGY, SUFISM

4. ENGINEER (Asgar Ali) . Sufism and communal

harmony. Islamic Perspective. 7, 1; 1991/ January;

60-71.

We are faced with a very serious problem

of communal conflicts in our contemporary society

it would be very difficult to achieve the objective

of modern nation-building if this conflicts keeps

on surfacing. Another fallacious assumption has

been on both the side of the religious divide that

Islam and Hinduism are in compatible with each

other. Many Sufis held Brahma to be Adam and took

the Vedas as the divinely inspired books. The Sufis

 33

trace it from the Prophet himself and find its

justification in the Quranic verses. The Sufism/

infact, systematically began during the Abbasi

period. Thus/ the doctrine of wahadat al-wujud was

instrumental in promoting communal harmony by

eleminating all formal differences of faith. Of

course we must understand the fact that sufism was

a product of a feudal society.

5. KHIZER (Mirza M). Sufism and social

integration. Islamic Perspective. 7/ 1; 1991,

January; 102-27.

India the land of Avtars/ Rishis, the land

of Yogis and Sufis, the land of Ahimsa and love

is now taking an ugly turn of communal hatred.

After the maftydom of Hadrat Ali (660 A D ) , The

Fourth Caliph, Caliphate, the political system

which followed the death of Prophet Mohammad.

Kufa and Basra where the main targets of barbarity

and tyranny since 661 AD that is why sufism

originated in these two town. Sufism had its

beginning in the Prophet himself and that all sufi

orders trace their live of succession for him.

During the early phase, sufism i/a-s not well

 34

formulated. The sufis/ unlike the ulma, did not

keep themself aloof from Indian main stream. They
preached message of love and universal brotherhood.
The outstanding sufis who played a revolutionary
role in the social culture and religious life of
India were Khwaja-Muin-ud-nin Chishtij Baba Farid/
Hadrat Nizam-ud-din Auliya and Amir Khusro. For
the national integration/ we's need/ ulmas/ shankar-
achariyas/ Munis/ to come out of their religious
places to propagate brotherhood/ tolerance and
harmony.

, , / / SINDHI/POETRY
6. UTTAM (AJ). Sufism and communal harmony

in Sindhi poetry. Islamic Perspective. 1, 1; 1991/

January; 187-97.

Sufism arose as a movement of revolt in

middle period of our history against the religious
fanticism and ritualism/ communal hatred and
hypocracy. Today when we are facing a great
challenge from communal and divisive forces it is
very necessary to revive the spirit of sufi and
Bhakti poets and saints. Sufism had a very great
impact on Sindhi life and literature. All these
poets had condemned communal hatred and religious
 35

bigotry and preached communal harmony and social

integration. The other greatest sufi poet and
preacher of communal harmony and religious
tolerance of sind "Sachal" (1739-1829) is really
the rebel poet of Indo-Pak Continent. More than
half of Lateef's poetry deals with sindhi life
which is influenced by Hindu customs and
conventions, the 3rd great poet of trimurti saint
poet "Sami" has also expressed some sentiments and
views like Shah Latif. Many famous poems which is
still remembered today and which has brought out
the essential unity of Hindu Muslim faiths and
communal harmony.

, , VILLAGES
7. MAHAJAN (J T ) . Propagate National Integra-

tion in the country side. Amity and Solidarity.

2, 8; 1988, August; 6-7.

National integration and communal harmony

are both very important aspect for the country.

Indian society had diversity in caste, language,

customs and tradition. In this diversity which we

find in the village also, so many kings ruled here.

But the country is one and there should be national

unity. We took many developmental works. The

 36

backward country infact became very progressive.

We are now among the first ten countries in the

world industrially. Today we have a different type

of situation what we require most is national

integration, that's why, Primr Minister, Chief

Minister and other leaders also wants that

foundation for national integration should be very

firm. There is first programme of propagation, then

the faith of society, if the propagation of

national integration in the villages it would be

really very effective for national unity.

, , ECONOMIC DEVELOPMENT

8. JOSHI (P C). Communication in India.

Mainstream. 26, 26', 1988, March, 26; 5-10.

Purpose of any focus on communication for

nation-building and development in India should

be to explore both the constraints and

possibilities of the communication revolution. It

should be explore the trends of change in the

social and economic structure and the process and

dynamics of development from the point of view of

achieving the goals of economic swaraging and

national integration on the one hand and equality

and social justice on the other. It should also

discuss evaluate the concept of secularism on the

 37

basis of experience and reformulate this concept

in response to new challenges and problems in the
context of growing communal eth^iic and religious
tension and conflicts.

, , INTER-FAITH

9. ENGINEER (Asghar Ali). Inter-faith dialogue

for communal harmony. Mainstream. 30, 7; 1991,

December, 7; 32-4.

All the countries of the world are multi

religious, multi ethnic, it brought to the lime

light due to rapid development of transport and

communication. They ultimately explode into rights

when economic crisis so deepens as to throw the

people of metropolitan countries out of jobs in

increasing number, it can be done by removing inter

religious tensions. Into faith dialogue undertaken

in the true spirit can go a long way towards

bringing the gap between the two great communities

of India though " of course this is not only aspect

requiring our attention. The other aspects,

political and economic in nature, are also very

important.
 3S

, CONSTITUTION, role of AMBEDKAR

10. CHATURVEDI (J P ) . Ambedkar's contribution
to national unity. Mainstream. 29, 49; 1991,
September, 28; 29-32.

Dr. Ambedkar believed in the parliamentry

system of government and though he had given a

model constitution to the country through the

Hindu Code Bill, he changed the entire conception

of Hindu society, a marriage, divorce and

successive to parental properties. He proposed

abolition of polygamy the right of divorce to

Hindu women and also share in the husbands and

father's properties. By the use of his intelligence

and knowledge he gave a constitution to India which

has been elastic enough to many changes and yet

retains its basic flavour. He used the word union

of India instead of Federal as by Pandit Jawahar

Lai Nehru.

, CULTURAL PLURALITY

11. PANIKKAR (K M ) . IT' s plurality of cultures

that blinds us. Yojana. 31, 1-2; 1987, January,

26; 52-4.

RcK^ionalism communalism fades out as the

economy of the country develops. The creation of

 39

linguistic states has proved the way for genuine

national integration. India is a country with a
pluralist tradition, a country with many languages,
many cultures, many people with different back
grounds. Once the fear of minorities is removed
the political integration will become much easier.

12. TREHAN {virendra Mohan). Cultural plurality

and national integration. Amr'tiy and solidarity.

1, 5; 1987, February; 6.

India is not the only country in the world

which obtains this diversity of culture. Some

thinkers feel that this diversity of cultures has

kept people of the country at bay from each other

and that there has not been appreciable

assimilation of different culture. The Indian

constitution stipulates preservation and promotion

of culture and languages of different countries.

The Indians, over the centuries, have learned to

live with, and accommodate different cultures and

tolerate their multiplicity. Nevertheless, many

forces and influence are at work to augment the

homogeneity. The cultimative effect of all these

factor is bound to cement the bonds of national

integration with the passage of time.

 40

, HISTORY
13. DAS (Suranjan). Diversity in Indian unity.
Statesman. 129, 9180; 1990, 11, 23; 6.

Indian culture is essentially Hindu

constitute a historical fallacy. Indian culture

is an amalgam of several strands. The Bacterian

Greeks under Heridotous adopted Bhavatism. The

combination of Hindu and Turko - Iranian forms

resulted in Indo-Islamic architecture. The sufi

movement blended Budhism, vedantism and Islamic

thinking as did the Bhakti cult, with its emphasis

on the mystical union of the individual with God.

the Muslims introduced Persian but also allowed

Sanskrit to Flourish as a link language in politics

religion, philosophically and other scholastic

pursuits. Linguistic diversity is often cited as

a sign of India's cultural disunity. Most of the

listed languages are spoken by small group of

people. The historic coexistence of Sanskrit,

Persian and English is symptomatic of India's broad

cultural unity. India can be best seen as a "multi-

national states" with the various nationalities

at unequal stage of development, but without any

demonstrable ability to move towards a nation. What

 41

we now need is an enrichment of this common Indian

nation and not the much trumpted call for national

integration from New Delhi .

, , IDEOLOGY, SIR SYED

14. KRISHANKANT. Search for a new equilibrium

in Indian Society. Mainstream. Annual Number; 1990/

October, 27; 15-8, 136.

Religion has played a role in the light

of the people of India which has been largely a

pluralist civilisation, based on the rules and

duties of life in a more or less professionally

organised social structure. Then it oscilllated

between caste and class in various period of

history called the Hindu period. It was in such

a society that the British gave us the concept of

'composite culture' based on a mosaic of religion.

The late nineteenth century was a twilight period

when Hinduism was sought to be terminalogically

transferred from "Dharma" to the restrictive term

of religion on the lives of Islam and Christianity.

Sir Syed had stressed that lack of a representative

government was the cause of the mutiny.

 42

, in relation to COMMUNALISM

15. THAPAR (Romila). Religion, culture and

nation. Seminar. Annual Number; 1991, January; 38-

40.

Nationalism, among other things, situates

that which is viewed as the national culture. The

creation of a national culture in the colonial past

was anti-colonial in its politics message. The fact

of the plurality was seen as the co-existence of

cultures rather than their intermingling, the

strength sought by minorities through communalising

their identity plays into the hand of majority

communalising the confrontation to communalism

should not also come from within the community to

whom the appeal of communalism. If the minorities

were to emphasise other identities other than

religion, such a change would weaken the majority

communalism. The present dissonance in the

fragments of Indian society is likely to continue.

, , , , HINDUTVA

16. PANIKKAR (K N). Nationalism is based on

cultural plurality. Time of India. 154, 209; 1991,

September, 2; 6, g.

The character of Indian nationalism has

 43

recently become a point of debate. One view

propagated by Hindu communal ideologues; is based

on the identity between Indian nationalism and

Hindu culture. This is an historical view as it

attributes to Indian civilization a static quality

as well as an unicultural character. Mr. Swapan

Das Gupta argued that only the Maratha confederacy

which tried to bring the country together on the

basis of a Hindu Pad-Padshahi . It was also

associated with the manner in which the Mughals

exercise political power. They did not bring the

whole of India under their direct administration

except few of South India. The Mughal emperors was

also a recognition of this popular belief.

Therefore; Indian nationalism is neither Hindu nor

Muslim nor Christian. Its foundation lay in

cultural plurality which provides to the Indian

nation its vitality and strength.

; CULTURE; LITERATURE

17. PERRY (John Oliver). Indianness: As a

politicaal or a critical issue for India's

literatures. New Quest. 1987, March-April; 91-7.

The term 'Indianness' is often used in

effect as a crude political test for writers

 44

connections and allegiances to a mystical

abstraction. "The people of India". No doubt/ the
political questions about national integration as
well as regional/ communal/ ethic and cultural
diversity are crucial for anyone thinking about
this society and its multiple cultural direction-
Some critics readily assume an elistic Brahminised
position/ regardless of their inherited caste. Each
Indian writers regional cultural base should
appropriately be taken into upon so that critism
can provide specific contextual insights into the
work. Other critics concerned for the future
direction of criticism in India could surely give
their own reasons for deploring the continued focus
on issues of "Indianness" .

/ DEVELOPMENT/ ECONOMIC

18. TREHAN (Virendar Mohan). Working for

integration at the grass roots. Amity and

Solidarity. 1/ 8; 1987/ May; 7-9.

India is the land of saints and seers in

the name of religion our ancestors have tried to

indirect in us discipline and create an awareness

about our duties towards God who gave us birth and

also towards the vast ocean of humanity created

 45

by him. With such rich heritage of our culture

so deeply unbedded in our lives - alas, we still

have to talk of national integration. A country

so beautiful and with such cultural heritage

should, infact, be the guide and a forerunner to

help maintain world peace and world unity. In the

stride of economic development, which are essential

for strengthening the nation, we tend to forget

our other part of the duties. Which are equally

important not only in complementing the economic

growth of the country but also in solidifying the

nation.

, , ECONOMIC IMBALANCE, LIBRALISATION

19. DAS (Arvind N ) . Confusion as consensus:

Nationalism Or Multinationalism. Times of India.

153, 175; 1990, June, 27; 6, c.

Complex scenario would be convincing if

the argument was based on empirical reality. There

is infact an amazing obfuscation of concept that

characterises the governments economic policy. The

political economy of confusion is marked by the

artificial attempts to balance the "left" and the

"right" in the power structure. A major element

 46

of the governments current economic thinking

represents a throwback to the mid-1960s when Madhu
Dandavate, Ashok Mehta; etc. wanted India to open
"her womb to foreign investments". Instead of
ensuring entreprenurial autonomy in the country,
the new policy pronouncements and prescriptions
amount to a lopsided approach of expanding imports
and foreign investments. Curiously this is being
done in the name of the current fashionable
"libralisation" process. Let us consolidate the
values of liberalism instead of paying an
unaffordable price for unconsidered liberalisation.

, effects of DESTABILISATION

20. RASHIDUDDIN KHAN. Strange as India is: how

she can be underminded by destabilisers. Link. 30,

2; 1987, August, 15; 6-9.

The phenomenon of destabilisation of

regims and politics is a new type of 'war by other

means' . It is pursued by a variety of methods and

combination. It save times reveals a clear design

but most of the time appears like a Jigsom puzzle

requiring meticulous care to detect a clear

patterns by assembling all the different odd pieces

 47

into discernible shape and form. Never was social

inequality justified by traditional law, customs
and even ethics with impurity as it was done with
sanctified human being for centuries in India.

, effects of SCIENCE, TECHNOLOGY

21. BALDEV SINGH. Nation-building, science and

technology. Mainstream. 27, 35; 1989, May, 27; 23-

4.

Socially and economically, India stands

divided. First by have or have not and rural elite

and the rural power, secondly it is based on

religion, caste and such other consideration. A

major effort backed with adequate resource is

required to bring science and technology to the

have not in their languages, that is the languages

of the various states at all levels of education

and other activities. Scientific method and

approach must be applied to socio-culture problem.

During the deliberation of different aspect of

nation-building, two trends appear to emerg. First,

social transformation in India cannot and should

not be divorced from Indian tradition and cultural

value. Secondly, religion should be separated from

politics.
 48

, effects of TECHNOLOGICAL CHANGE

22. NARENDAR PANI. India in an integration

world. Economic Times. 31, 301; 1991, December,
30; 11, b.

The apparent difference between processes

of change in Western Europe and the Soviet Union.

The highly integrated economy would also called

for close cooperation between the republic. The

search for integration across national boundaries

thus extends beyond the nation state of Western

Europe to even the republics of the former Soviet

Union which have only just received massive mandate

for independence. The integration prGcs'.ire

initiated by technological change have gained a

further impetus from current trends in

international economic strategies. The process of

integration is also without its lessons for

domestic policy. The process of integration from

below brings with it certain compulsion including

the need to remove fears of over whelming

domination of the majority. For democracy to

function effectively it is important to look beyond

the majority.
 49

, effects on ECONOMY, GOODS, LABOUR

23. KHANNA (J S). National integration and

economic consideration. J N U News. 9, 3; 1988,

January; 10-36.

National integration facilitates efficient

utilisation of resource and helps promote growth

through mobility of goods and factors in several

ways. Free moment of goods enlarge the market size.

Freedom of movement of capital resources for

investment is necessary for efficient investment

decision and economic growth. Movement of labour

is an important element in reducing wage

differentiates between regions. This benefits both

import and exports of labour. These should be

balanced regional development of industries

sacrificing the locational advantage. Backward

regions should develop "beginning their

neighbours". All economic questions have a

political dimension. In the context of "national

integration Vs regionalism. The basic political

question is, how best to bring about an appropriate

balance between the national and regional context.

 50

, effects on JHARKHAND MOVEMENT

24. KHADIM HUSSAIN. Jharkhand movement in

perspective. Regional Studies. 12; 4; 1994, August;
66-113.

The Jharkhand movement makes an interesting

cumulative case study from the anthropological/

sociological and political view points. It is one

of the oldest autonomy movements in India which

demands that a separate state because out of four

present day states. The movement has not yet met

with any significant success. Infact, it has been

facing various paradoxical situation such as

tribalism or tribal construct/ demographic

weaknesses, under development and inadequate

leadership. The Jharkhand movement has been passing

through phases/ dominated mostly by the overarching

ideology of the Indian state. Despite these

problems, this movement will go on until it

achieves something close to its goal.

, EFFORTS

25. GOPAL SINGH. Ten point formula to

strengthen India. Yojana. 31, 1-2; 1987, January

26; 28-31.

He lamented how we fight the battle

 51

together and sought unity on few points. Single

individual nation should have common electoral
college. At the time of war all the minorities should
like a rock behind the nation. The economic system
should be revised. Places of worship shall not be
used for any political purpose history books revised.
No taking over of any mosque or temple which for
one reason or another has been in the custody of
another religions community for a long period. All
territorial language and water disputes between
various states shall be decided by a special bench
of Supreme Court.

26. MATHUR (Rajendra). Indian identity so frayed.

Times of India. 151, 128; 1988, May, 8; III; g.

India was not done down by a foreign

aggressions because it was a divided sub-continent.

It was conquered because it was neither united not

divided, it simply was not there. The culural

continuities of our chaardham firmament were unable

to match the imperial continuum of the British and

our narrower loyalities also were not intense enough

to offer resistance. Our unity could not cope, nor

could our divisions. And there is no certainity that

 52

they can even now. Without the British empire/ we

might have evolved like Europe/ provided something

similarly stunning had happened to change our

Asiatic mode of production.

, / ANTI-COMMUNALISM

27. DANG (Vimla). Healthy forces for communal

harmony. New Age. 1989/ October, 29; 5; d.

Every limb of human body is an expression

of Rama. Hence one should not engage in communal

clashes in the name of Rama. Raising there slogans

young comrades in anti-communal movement in Delhi

took up anti-communal/ anti-extremist and anti-

separatist agitation with a chain hunger strike

for 12 days beginning of October 2, 1989. Those

who fights for religious place are actually enemies

of religion/ enemies of humanity. Through religions

are many but our motherland is one and belongs to

us all. No Hindu Raj/ No Khalistan/ India will be

living forever.

/ , AWARENESS
28. BHATT (S C). Fight ignorance to forge

unity. Yojana. 31/ 1-2; 1987/ January/ 26; 48-51.

If we want major advance towards

 53

integration; we must spare no effort to spread

awareness so that all communities come to know each
otherr better. He equally balanced the politicians
for the present state of affairs since it is they
who adopted a policy of appeasement as a short
cut measure for their electoral success. Despite
considerable expansions in the means of mass
communication/ what obtains today is a "Sea of
ignorance" between numbers of different communities
and between one region and the other.

, , HUMAN CHAIN, CPI-M.

29. PRABHAKARAN (G). A "human chain" for

solidarity. Link. 30, 4; 1987, August, 30; 20-21.

The human chain was organised by the

democratic youth federation of India. 40th

anniversary of independence day. The Democratic

youth federation of India, the youth using of a

the communist party (Marxist), organized this

spectacle to avow its nationalistic spirit and

patriotism. It streched 693 km. between Trivandrum

and Cannanore. They propose a 'human chain' from

Kashmir to Kannyakumari .
 54

, KNIT INDIA, MARCH

30. THATTE (Yadunath). Knit India March :

Second phase. Janata. 43, 26; 1988, October, 30:

13.

The knit India march started on December

24, 1985 from Kannya Kumari . It was the birth day

of late Sane Guru ji , who visualised a moment for

integrated New India and captioned it as Antar

Bharti. These camps have already been organised

to select about 75 young person men and women to

participate in the knit India March - East West.

The Knit India movement is organised in response

to the divisive forces that wants to split the

country under the pretex of a sense of injustice

on grounds of religion, race, cast and language.

Very few people in the country are able to catch

the imagination of the youth and give them a dream

which will haunt them for entire life; Baba Amte

is one such individuals.

, , MARCH

31. ENGINEER (Asghar A l i ) . Yatra for harmony.

Indian Express. 117, 150; 1989, April, 1; 7, c.

Caste, communal and regional conflicts are

erupting every where in India. With the sense of

 55

deprivation; our sense of deprivation; our sense

of caste and coininunal identity also gets stronger.

Despite all these; very few political parties;

groups and individuals seem to be seriously

concerned with this most challenging problems. Also

because this conflicts and its aggravation real

issues have been marginalised and non-issues like

the Ram Janam Bhoomi-Babri Masjid controversy have

occupied centre stage. Swami Agnivesh and I decided

to organise a march from Delhi to Meerut to promote

communal harmony. Many noted writers; academics,

and human rights activities came to flag us off.

The padyatra was joined by all highly-conscious

people. The padyatras also issued a declaration

at the Meerut rally demanding severe action against

the culprits of tht 1984 anti-sikh riots as well

as the Meerut riots. The padyatra was a great

experience. The response shows that people of India

wants to live in peace and harmony with each other.

; ; NATIONAL AMITY AND SOLIDARITY,

FOUNDATION
32. TREHAN (Virendar Mohan). Let us cherish
Indian nationalism. Amity and Solidarity. 1; 5;
1989; August; 14-5.
The foundation for Amity and National
 56

Solidarity started in 1984 end or/ let us say, the

beginning of 1985 and decided to start continuous
deliberation and to preach the message of amity
and solidarity throughout the middle class of the
society in this country. The foundation has
undertaken the task to propagate the message of
amity and national solidarity. This year we have
also held three seminars starting last year. The
purpose of the seminav is that we get the
intelligentia involved in this subject and have
a review of the various subjects which are
concerning national integration. The country's
development and solidarity does not depend upon
only its political and religious leaders isn't upon
the high calibre/ high ideaS/ those who are deeply
embadded with the spirit of nationalism.

/ , NATIONAL CADET CORPS

33. DHAWAN (V K ) . National integration and NCC.

Amity and Solidarity. 2, 8; 1988/ August; 14-5.

The Motto of National Cadet Corps is "Unity

and Discipline". The NCC has made a significant

contribution towards character building/ discipline

and national integration amongst youth of the

nation by organising national integration camps.

 57

During the past few years/ some undesirable

elements have been attempting to disrupt the unity

of national by raising the issue of regionalism,

castism, language and religion. But the N.C.C.

resolves to meetthis challenge by fostering a spirit

of national integration amongst the youths and

achieve this through national integration camps.

The importance of such camps is further enhance

national integration of the country. The community

living during such camps generate a spirit of

cooperation in cadets. These camps go a long way

in contributing a feeling of national togetherness

and in removing physical. Geographical and

Ideological difference amongst the youth of

different states.

, , AND NATIONAL SERVICES SCHEME

34. BISHT (B S) . People must work for national

integration. Amity and Solidarity. 1, 8; 1987, May;

9-11.

Unity was our strongest weapon by which

we got our independence under the able leadership
of Mahatma Gandhi. This fact must be realised by
all that there is no country in the world which
so many religious faiths castes, subcastes and
 58

languages as we find in India. The political

parties and the press have to be disciplined for

creating a healthy atmosphere in the country. The

communal riots are on the increase. We need to

examine all this and go into the roots of various

problem. The government must draw up long term and

short term development plans particularly for

sensitive spots in the country and implement the

plan with more vigour. Organisation like the NCC /

NSS or Scouts must be encouraged and further

expanded. We need to ponder over the social

awareness with regards to amity and national

solidarity

, , NATIONAL INTEGRATION COUNCIL

35. MITRRA (Ashok). National Integration.

Economic and Political Weekly. 26, 45; 1991,

November, 9; 2551-2.

Obviously, that moribund body, the National

Integration Council, has its uses. It helps to

create the illusion of saga political heads

counselling together an issue of the acutest

national concern. National integration council be

convend to disucss, sequentially or together, the

Babri Masjid, Punjab, Kashmir and other secondary

 53

issues threatening to disintegrat the nation.

The government and the political parties shuffling
about in the nations capital are reluctant to come
face to face with reality. National integration
council react to the suggestions that the manner
the Ministry of Finance has been functioning of
late is itself a major threat to national
integration. A nation; systematically led to
dishonour by its ruler, some could well conclude/
is not worth being integrated.

36. INDERJIT. Integration needs hard decisions.

Economic Times. 17, 13; 1990, April, 10; 7, g.

The Prime Minister, Mr. V.P. Singh, has

done well to have reconstituted the National

Integration Council. National Integration are

words, that have been handed about for the past

three decades and have largely lost meaning,

ironically, however, India is less integrated today

than in 1947. The council adopted a "declaration

of objctives" which, among other things, reiterated

its faith in unity in diversity, freedom of

religion, secularism, equally justice, social,

economic and political and fraternity among all

 80

communities. Communalism has already played havoc

with India. It is certain to play even greater

havoc unless we can cry a halt to it. National

integration requires hard decision/ which

conveniently have been avoided for much to long.

There must be taken without further delay. We have

had enough to double talk and deceptions.

, , PADYATRA, SUNIL DUTT

37. BEE IN turban. Editorial! Statesman. 127,

8429; 1987, March, 16; 6; b.

There is bitter sweet irony in a swarm of

deadly bees attacking the march of an actor whose

most memorable role was in a film called Mujhe

Jeene Do. Bees have been known to kill, but Sunil

Dutt's "Padyatra" got away with only injuries.

Perhaps it was a "Mahashanti Padyatra", slagged

from Bombay to Amritsar to focus attention on the

Punjab problem. But this Padyatra is merely the

latest example of a trend started by the other

Gandhi that appear to have been taken over by

trends. "Natun Bangla" Mr. Gandhi has promised in

his vote-wooing campaign. His party has not been

attacked by these - yet. But only the result will

show it gets a taste of honey - or is stung again.

 61

, SAVE INDIA CHANGE INDIA,

CYCLE MARCH, CPI

38. KASIRAJAN (S). Kannyakumari to Delhi. New
age. 35, 13; 1987, March, 29; 13; c.

To defend the nation from going under

imperialist domination or core of 14 undaunted
cyclists of AIYF-AISF drawn from different states
started their cycle march, carrying the inspiring
slogan of "save India, change India", on January
1st from Kannyakumari, the tip of the southern part
of India. The Jatha entered Ghaziabad near Delhi,
where major factories are situated, on March 21/
after covering 6,000 km. and touching more than
5,000 towns and villages. As scheduled the cycle
jatha will culminate in the capital on March 26.

, , , RALLY, CPI

39. DIKSHIT (Sandeep). Save India change India

Campaign ends. New age. 45, 14; 1987, April, 5;

12; d.

The three months long campaign launched

by AISF-AIYF concluded here on March 26 with a

massive rally at the Boat Club. Its participants

marched from Ferozshah Kotla ground here, the

 62

historic place where Bhagat Singh and his

associates formed the Hindustan Socialist
Republican Army. The core of 14 cyclists who had
cycled all the way from Kannyakumari led the 20/000
strong rally followed by the Hussainiwala 'Jeep
Jatha'.

, CPI
40. RAJA ( D ) . For change/ for unity/ for real

democracy. New age. 35/ 9; 1987, March/ 1; 10; c.

The long march has so far covered the south

India. Now it is in Maharashtra. The response to

long march has been tremendous/ in some places in

Andhra the Girrijans received the long march. What

is also of great interest is the fact that the

reception some time cut across political

boundaries. This is possible only through a

continue efforts of left and democratic forces.

All lovers of democratic/ secular and egalitarian

norms/ unite and hence support the long march and

arouse the masses to "SAVE INDIA" today for only

through this we can "CHANGE INDIA".

 63

, SOCIO-ECONOMIC
41. GORAY (N G ) . How will this quest end.

Janata. 42, 14; 1987, August, 15; 11-3.

The quest is on for a united integrated

and stable India and the question is how to achieve

that goal. The sikh deserve to be considered first

if only because after the founding of the Indian

union, they, or to be exact, section of them has

not only demanded separation from the union but

declared "war" on India in order to achieve their

objectives. The Indian Muslim community have always

enjoyed a dominant position and it will be a grave

mistake to presume that with the creation of Pakistan

'their dominant role has come to an end. Now where

do the Hindus stand today? A study of the Hindu

perception is must because Hindu roughly constitute

seventy to eighty percent of the total population

of India. We shall reach the end of our quest only

when we shall succeed in evolving a new socio-

economic doctrine.

, , UNITY, MARCH AGAINST

TERRORISM and COMMUNALISM, CPI

42. JEENA (Kushal). Punjab martyrs families

join unity march. New age. 35, 41; 1987, Oct.,ll;8;a.

On September 29 in large numbers from each

 64

district and block particularly villages of Punjab

they Qowed into the capital. There were

thousands of women and children too. They were the

brave communists and loyalingi masses of Punjab. They

had come here to participate in the Ekta March of

CPI against terrorism and communalism. They were

here to assure the people of India that they would

not let Khalistanis pass and also with an appeal

to the people outside Punjab to resist activities

of Hindu communalist who by launching attacks on

sikhs are helping the Khalistanis. Several family

members of CPI's martyrs in Punjab like son,

daughter, sister and daughter-in-law of Arjun Singh

Mastana, wife and son of brave journalist Sumit

and members of Sohal's family were with the Jathas

of their respective areas.

PUNJAB, CPI
43. DHANUNJAY ( D ) . Rousing welcome to Jatha
from Punjab. New age. 35, 41; 1987, October, 11;
9; c.
As a part of perception for the CPI's
marched for unity and against communalism and
separatism on September 29, a Jatha was started
 65

from the historic Jallian Wala Bagh in Amritsar

on September 22. The Jatha was led by CPI national

council secretary Avtar Singh Malhotra and included

national council members Satyapal Dang. Jag jit

Singh Anand and Nazar Singh and Veteran Kisan

leader Jagir Singh Joga. They declared that the

message of Jalian Wala Bagh and the CPI's 36

martyrs who laid down their lives for the nation

integrity will be carried by them to the Indian

capital. The noblest patriotic Punjab's

determination to preserve the unity and integrity

of the country will ring out through them.

44. MALHOTRA (Avtar Singh). CPI's Delhi march

for communal amity and national integrity. New age.
35, 40; 1987, September, 27; 1; a.

Preparation are going on in full swing in

Punjab and also Haryana, Delhi and Western U.P.

for the CPI "Unity March" and rally due from

September 29 in Delhi . Over one lakh are expected

to participate. The message of national unity and

communal amity was widely propagated peacefully

 66

and pursuasively to educate and arouse the masses

for active struggle against the inhuman forces of

Khalistani terrorism. The CPI aims, firstly, to

present positive and healthy side of Punjab where

people of all communities are living together in

amity and opposing the forces of distruption and

violence. Forthly, the unity march seeks to give

a call to the nations to unite and rise, as never

before, to oppose and defeat the growing communal

challenge to the nation's peace, unity and

integrity.

, GOVERNMENT, DECENTRALISATION
45. BHAMBRI (C P). Council of integration.
Financial Express. 17, 256; 1991, November, 10;
7 ; c.

The reconstituted national integration

council discuss the continuing threats to the

Indian national unity. The democratic political

order in India allows and encourages dissent and

protest movements but the politics of bullets is

a serious threat to national unity. A section of

social alienated people are seeking their solution

through the politics of bullets and succession.

Overnance in India is based on concentration of

 67

power and misuse and abuse of power. If the

politicians regains their lost prestige/ and if
the system of governance is decentralised/
national unity in a diverse society can be
maintained. A lesson must be learnt from the Indian
National Movement to face the emerging challenges
to national unity. Terrorism has to be defeated
in the interest of national unity and the
democratic transformation of India.

, HISTORICAL PERSPECTIVE

46. CHANDRA SHEKHAR. Task before the nation.

Seminar. 388; 1991/ December; 41-4.

The Indian struggle for independence was

unique on many counts. It was a non-violent

struggle for not only ending the British Colonial

rule but also building a new society based on

principles of equality, participative management

of public life in the true and rich traditions of

the best of India's cultural heritage. The concept

of Indian nation hood is deeply rooted in the

centuries-old and mature experiments of an

enlightened civilization. The problems before us

are many and difficult to overcome. To resolve

these we need to work unitedly and find our own

 68

solution. The task before us all is to make a new

search for the glorious destiny of this nation.

India has to provide positive leadership to the

region with huminity and tolerance.

47. DAS (Arvind N) . India invented: Ostrich

approaches to national unity. Times of India. 154/
222; 1991, September, 17, 6; c.

The disintegration of the Soviet Union

offers a sobering warning to Indians. India exists

on the basis of a soft state, a weak ideal and

fragile institution. Hence the dangers to its unity

are far greater. The first, modernistic view is

limited by the idealistic but false Nehruvian

assumption of the existence in India of a

'composite culture'. Nehru and B.R. Ambedkar

realised that India did not exist as a nation.

Today's Hindutva has its ancestry in that synthetic

creation of organic entity. The danger of Hindutva

as the defining principle of Indian nationhood is

that it seeks to create and perpeticate a permanent

majority, one based on an artificials and

homogenised Hinduism. India was invented by its

constitution-makers to conform to an ideal

democracy. Social change and equity.

 63

48. GANDHI (Rajiv). Nation-building : Indian

path. Secular Democracy. 20, 9; 1987, September;
7-8.

The idea of India is, of course thousands

of years old, going back to the very beginning of

our civilization. The pattern of separation having

been set, political events followed an inexorable

course. As against the concept of nationalism based

on religious offiliation, the national movement

led by Mahatma Gandhi and Jawahar Lai Nehru pull

forward the modern concept of nationalism

transcending religion, caste and creed. Intellec-

tual activity or the academic community has,

therefore, to be followed by mass campaigns by

political parties. The main obstacles in the way

of nation-building is mainly communal and other

divisive forces and the urgent tasks of all section

of people including intellectuals and educators.

49. KHUSRO (A M ) . National integration through

the ages. Amity and Solidarity. 1, 10; 1987, July;

21-5.

Nearly all the towering historical

personalities of India were integrationists. They

 70

all preached love, brotherhood, unity and developed

tolerance into a fine art. In the 15th and 16th
century when the process of urbanisation, commercia-
lisation and industrialisation began to occur in
later centuries. When these process took roots in
the country like India in the 19th and 20th century
a similar diluation of the feudal system began to
be felt. In the last 36 years, democratic
institutions have taken roots in this country. The
development of horizontal, political, economic and
social loyalties is necessary and, no doubt,
desirable to minimize the frictions of the vertical
loyalties to regions, languages, cultures and
religions.

50. MATHUR (Grish). re-enacting Dandi,

recasting and image. Link. 30, 33; 1988, March,

20; 9-12-

Revining the dandi march was criticised

by Kamla Devi, there is no Dandi march without

Gandhi - ji . Other say the situation of Dandi has

quite different from present. It is obvious that

by the memory of an historic event is the nations

march to the freedom and participating in it he

 71

(Rajiv Gandhi) is recasting his image and reforma-

ting the plank on which he is promising to provide
leadership to the nation wheather the nation will
accept him in the role he is now redefining or not/
will be the question on which the people will vote.
But the opposition silence means that it either
does not take it more seriously or that it is
unwillingly to challenge him on the terms he is
laying down.

51. MUSHIRUL HASAN. Symbol of Hindu Muslim

Unity. Times of India. 6, 50; 1996, October, 13;

2; d.

Many documents on revolutionary activities

are available both at the national archives and

the Indian Office Library in London. These

documents deals extensively with the swedeshi

movement from 1905 onwards. There are also cites

conducted by the younger people contirbuted to the

growth of national consciousnss. These

revolutionaries become evocative symbols in the

nationalist movement and provide inspiration to

millions of Indians. Here one is talking of legacy,

these revolutionaries were also symbols of Hindu-

 72

Muslim unity and except for a few Bengal-based

societies. All of them were champions of
Hindu-Muslim unity.

, , TAMIL NADU

52. DORAIRAJ (S). Re-living great movement in

history. Link . 30, 41; 1988, May, 15; 29-30.

The historic Vedaranyan salt march was re-

enacted after 58 years, Tiruchi to Vedaranyan in

Tamil Nadu. Rajaji choose it because of two

reasons, one, it was one of the bastiafs of the

liberation movement, in 1920 it was venue where

Sardar Patel presided over the Madras Presidency

Congress Conference. And, two, it was very close

the salt swamps president R. Venkatraman welcomed

the participants and honoured the survivals of

old march. One of whom was 70 years old Varrappan,

who was barber by trade and refused to share the

government officials on which granted him

to six months jails.

, IDEOLOGY, BABA AMTE.

53. RADHAKRISHNAN. Imperative for national

integration. Gandhi Marg. 10, 6; 1988, September;

323-5.

Addressing a seminar on national integration

 73

Baba Amte gave a clasion call to the common name

to march together with "uncommon" determination
to serve the nation's integrity, armed with truth,
love and compassion. Integration is neither
standardisation nor centralisation. We need each
other and that is how India was grown. Integration
should be based on love, respect and humanity. The
internal construction within the society have to
be brought to surface only as a means to reach the
individual and the community to fullness.

, , COMMUNALISM, BJP.

54. ADVANI (L K). Nationalism is the key.

Hindustan Times. 68, 105; 1991, April, 16; k.

A general election is a parliamentary

democracy fulfills to functions, first it enables

the people to elect a popular government. The

emergence of reinvigorated nationalist force has,

not un-naturally, thrown other parties into panic.

The boast is laughable. Elected to power in 1984

on an unprecedented mandate, Mr. Rajiv Gandhi did

continue as Prime Minister for five years. The

national front government that succeeded him fared

no better. The BJP is firmly of the view that

stability is not an inevitable function of a
 74

majority government. India fragmented on the basis

of the caste/ community and religion. The BJP looks
forward to an India that is self confident, United
by common citizenship and with a paramount
commitment to Indian nationalism.

55. ROSEL (Jakob). Ideology, Organisation and

Political Practice of the RSS and BJP. Internatio-

nal Asian Forum. 25, 3-4; 1994, November; 285-313.

Since 1925 a militant "National Volunteer

Force" the RSS and since 1951 an "Indian People's

Party" The "Bhartiya Jana Sangh" have tried to

reawaken in reality to construct the "living God"

of the Hindu nation - as an imagined community as

a visible collective and as the party of the Indian

majority. This movement arose as an initially only

marginally effective agitation for the construction

of a Rama temple in Ayodhya and it is greatly

helped by the decline of India's democratic

institutions and the vacillation of the congress

government. The long expected and never attained

Hindu nation thus suddenly manifest itself as the

nation of Rama. As an imagined community this

nation of Rama identifies with the ideal and the

vision of "Ram Rajya" and as a visible collective

 75
it operates on the basis of the symbols and the

routines of the Ayodhya temple agitation.

, , , HINDUTVA

56. KELKAR (B K ) . Hindu legacy should be the

basis of national integration. Organiser. 150, 50;

1989, June, 18: 7; a.

Election season is a season of alliances,

fronts and promises. The Indian voters is used to

these political gimmicks from 1952. The focus now

will be on Hindu vote and Hindu nationalism. The

experience of the past forty years has proved that

the muslim continue to treat themselves as a

culturally alienated and politically saleable

community. India's political freedom has not

liberated us from cultural and commercial

imperialism of the west and terrorism of minority

vote bank. A clear political vision of Hindus is

necessary for such a dehypnotisation. It is time

to call a spade and tell the religious

minorities in India to accept the Hindu legacy as

the basis of national integration.

, , COMMUNALISM, HINDUTVA

57. SANYAL (B S ) . India, Hindustan and Bharat

varsha. Organiser. 150, 48; 1989, June, 4; 7; a.

We understand Hindu unity, as unity-in-

 76

diversity/ three things are each one and non-

different from all of us: the country, the society

and the armed forces. Our country has got three

names/ India, Hindustan, Bharatvarsha. By India

we mean the territory of our country during the

British rule. By Hindustan we means India and

Afghanistan, Nepal, Bhutan, Thailand, Malaysia etc.

and by Bharatvarsha we means Hindustan Plus, Tibet,

Tadjikistan, Uzbekistan, and possibly Iran. Our

armed forces are one. This organised physical force

of our society makes us a sovereignty nation state.

The languages are many but they are all Hindu

languages. "Prima facie" castes seems to divide

us; but a deep structure analysis reveals that it

is the strongest unifying factor that lends us our

national identity.

m
relation to SECULARISM

58. LIMAYE (Madhu). In defence of secular

nationalism. Mainstream. 30, 9; 1991, December,

21; 4-6.

Lai Krishna Advani has been ideologically

on the offensive. He is loudly demanding a debate

on secularism and minoritism. It is the magnified

echo of lives originally sung by the Supreme

 77

command and transmitted through the medium of

Vishva Parishad and Bajrang Dal. Now-a-days Advani

claim that they are the inheritors of the tradition

of Mahatma Gandhi , Sardar Vallabh Bhai Patel and

Jai Prakash Narayan. Advani, it is upto him to

initiate one who subscribe to secularism consider

India's constitution, and especially its preamble

and parts dealing with common citizenship and

fundamental rights, the embodiment of our ideal

of secular territorial nationalism. In the U.K-

the change from a Christian state to a secular

state has been a long drawn-out process testing

several centuries. The religious tests were

abolished by the Oxford and Cambridge Universities

as late as 1871.

, , DAYANAND SARASWATI

59. SHARMA (R P ) . Swami Dayanand's contribution

to Indian nationalism and his political philosophy.

Mainstream. 30, 7; 1991, October, 21; 4-6.

As well as religions and social reformer,

Dayanand was a pioneer of Indian nationalim and

a great political thinker who attempts to reform

India as a whole, working for its political, social

and eligious emancipation. He proposed Hindi as

 78

a national language of India, and advocated the

Vedic culture based on oneness of God. Dayanand

believed in the conception of popular sovereignty,

was against absolute power, and proclaimed the rule

of lavj. The king, from whom he requires exemplary

conduct, should head the executive and should be

helped by religions, legislative and educational

assemblies. His political philosophy, whilst not

original according with the lines of ancient Indian

culture.

, , ETHNICITY, CONFLICTS

60. GUPTA (Anirudha). Ethnic conflict: roots

of the problem. Mainstream. 29, 31; 1991, May, 25;

9-11.

The ideology of nationalism has been

extremely hostile to research into ethnic studies

which is reviewed with great suspicious as an

attempts to promote disintegration and chaos in

third world societies. Anderson and Ronaldo Mumk's

theories point to the fact that the resitence of

nationalism and contemporary society reflects a

failure of the left theory to use new categories

such as the nature of the state and the construc-

tion of the political ideology. Therefore, the sikh

 79

comes in India and Tamil comes in the North and

east of Sri Lanka are not accepted as valid.

Pluralism is not end in itself.

, , GANDHIAN

61. JOHN (M S ) . Gandhi and national integration.

Gandhi Marg. 9, 6; 1987, September; 323-9.

Gandhi's greatest contribution to nation

building lay in his bringing gap between town and

country and between tradition and mordernity -

Gandhi was not aware of the subtler issues of

political cohesion and accommodation. He failed

to evolve a strategy of coalition-making/ a

strategy which calls for political realism. Gandhi

gave serious thoughts only to the religious divide

and did not concentrate duly on linguistic,

cultural and ethnic, cleavages and also on the

problem of the aborigines. The greatest

contribution of national integration was Gandhi

himself. He stood out as a peragon of integration.

Integration underlying the principle "unity in

diversity". His Herculean effect towards communal

unity and integration has perhaps no parallel in

history.
 80

62. PATEL (Raoji Bhai). Establishing a new

basis of nationhood. Radical Humanist. 51, 6; 1987/

September; 15-7.

Mahatma's concept of nationalism is

different from the world pattern in that the for
men emphasize. The value of tradition as against
that of modernity. As against the Gandhian concept
of nationalism. The concept of modern nationalism
advocates the anvihilation of traditional gramps
as a necessary condition for the rise of nation
state. The social vacuum created by such an
annihilation is filled by newly emerging industrial
gramps. The French and Russian revolution took
place in the countries which were not colonies.
Now India is no more colony, it is objectively
possible to against a party in accordance with the
annihilation theory of nationhood. It is a
historical necessity.

, , , CRITIQUE

63. HALDAR (M K ) . Nationalism - An issational

cut. Radical Humanist. 50, 12; 1987, March; 14-8.

Roy pointed out that Gandhi fell a victim

to his own concept of nationalism and his own idea

 81

of politics. We do not stop to think that mere call

for the unity of the nation will not distract those

whose nationalism has strong religions

orientation. Gandhi said that there could not be

any politics without religion. It should be absurd

to deny that Gandhi's idea expres the essence of

Indian nationalism. Indian nationalism has revolt

against their alien rule. They had to mobilise the

people behind their nationalist demands. They had

to generate confidence among themselves. There has

no bourgeois democratic revolution in India.

effect of J P MOVEMENT
64. FOX (Richard G) . Gandhian socialism and
Hindu nationalism : Cultural domination in the
world system. Journal of Commonwealth and
Comparative Politics. 25/ 3; 1987; November;
233-47.

In India/ the JP movement witnessed a

strange conjunction of Gandhian socialism and

Hindu national in the form of significant

participation by cultural/ religious and political

organisation pledge to a strong Hindu identity.

 82

This conjunction stripped the Gandhian Utopia

of its revolutionary character and turn it into
a defence of the priveleged urban forward cast and
lower cast; and lower middle class Hindu against
the increasingly vocal demands and political
ambitions of Muslim/ scheduled caste and other
backward classes and a congress government that
catered to these interest.

, , IQBAL

65. ABDULLAH (S M). Iqbal and nationalism.

Link. 30, 47; 1988, June, 26; 35-6.

Iqbals early poetry depicts him as

nationalist. His belief in nationalism underwent

metamorphosis after returning from Europe. He

rejected nationalism as a guiding force for a

people. He envisage religion as better uniting

force than nationalism. He was critical of

democracy aand capitalism. The later was also

rejected by Khomaini and advocated what the 'Quran'

says, it allows full play, but not foul play. His

theory of "Khudi" was famous. He did not have clear

cut notion about Millet and nation. He was not only

proud of India but of brahmin too. No wonder

 S3

Radhakrishnan. Called him a true nationalist.

, NARENDRA MOHAN DEV

66. BHASIN (Prem). Nationalism, National Unity
and National Integration - Narendra Dev's Approach.
Janata. 44, 23; 1989, August; 39-40.

The spectre of communalism is haunting us

as never before since the partition holocaust had
run out its course. Question of national unity and
national integration have come to the force and
the people are being treated to various
prescription for fighting the menace. Acharya
Narendra Dev has said that Marx did not give an
advance explanation of all social phenomena for
all times to come. He was himself against the very
idea of External truth. But generation of
socialist and democratic of nation builders and
integrationists, will always find in him a prennial
source of inspiration and a reliable guide to
action in a complex world, growing complex every
movement.

, , NEHRU, HINDU-SIKH,RELATION

67. RAJIV (P V ) . Nehru on Hindu-Sikh Relation.

Democratic world. 19, 16; 1990, April, 22; 9-10.

Nehru had a well thought out programme for

 S4

the future development of his country. It is there-

fore interesting to examine what Nehru had written

about Hindu-Sikh relation way back in 1924 by

Jallian Wala massacare/ the Sikhs in Punjab were

politically agitated. The "Suddhi" movement carried

out by Hindu community aimed at uplifting the lower

castes and wining back converts from Sikhism. The

support for the movement had come from the

Jat-Sikhs and leadership was provided by the

educated middle class nationalist. A letter by

Nehru to the Secretary of the Punjab Parishad

Congress Committee on the 10th of February/ 1924

had the remark of the Hindu-Sikh relation. Another

letter was written to K.M. Panikar on April 2, 1924

and reportedby the Government of U.P. Secret Police

on 27th September; 1924 on Nehru's speech

addressing an Akali Jatha from Canada to Allahabad

on 20th September, 1924.

, , , SECULARISM

68. ENGINEER (Asghar Ali) . Nehru, secularism

and nation-buiIdinig. Mainstream. 27, 35; 1989,

May, 27; 38-42.

Secularism became a philosophy not only

of nation-building in post-independence India but

it was adopted by the Indian national congress
right from its inception and remind the anchor-
sheet of its policy. Nehru was against organised
religion and by implication also against mixing
religion with politics. Nehru desired that the
majority should be generous towards minorities and
make them feel secure. Nehru undoubtedly stood,
and stood firmly, for secularism, enlightenment
and tolerance. He expected majority to be
magnanimous towards minority. Nehru had laid great
emphasis on science and technology. Nehru was also
determined to eliminate communalism, secularism
may have become under serious strain in the complex
process of politico-economic developments but it
has not failed.

, , , ABUL KALAM AZAD

69. JHINGRA (Saral). Concept of secularism in

the Indian context. Gandhi Marg. 10, 6; 1988,

September, 350-7.

Abul Kalam Azad gave a definition of

secularism, "India is a democratic secular state

when every citizen, whether he is a Hindu, Muslim,
Sikh has equal rights and privileges". Even
 86

Ambedkar and Nehru accepted "Does not mean

hostility towards other religion". On which
guarantees individual and corporate freedom of
religion; deals with the individual as a citizen/
irrespective of his religion nor does it seek
either to promote or interfere with religion.
Indian constitution provides for such a state. You
can divide religious authority and secular
authority but you can not divide the sphere of
authority of dharna and the state. The sentimente
of personnel laws of different communities is the
greatest impediment in the development of a proper
secular spirit in secular society.

, , TAGORE

70. CHATTOPADHYAY (Gautam). Tagore's thoughts

on Indian unity. New age. 39, 33; 1991, August,

18; 11; a.

Tagore's ideas about the problem of Indian

unity, the problem of Hindu-Muslim relation and

the problem of religious bigotry because all these

are very fabric of Indian democracy and India's

secular principle. We are waiting to build up a

great and noble India. Who are we? Are we Bengali,

 S7

Marathi or Punjabi. Are we Hindu or Muslim? Only

when we shall be able to say with hand on our
hearts; we are Indians; we are India/ then alone
we shall become the true masters of this land.
Tagore wrote "A country where religion in the main
basis for unity people - that country is indeed
unfortunate; that country which is divided as under
by religion is doubly unfortunate, when the dark
forces of blind faith and communal violance are
rearing their ugly hood in India today it is not
worth while pondering over Tagore's word.

, in relation to FREEDOM STRUGGLE

71. CHAKRAVARTY (Nikhil). Bring back the spirit

of freedom. Times of India. 151; 180; 1988, May,
15; III, a.

The freedom kit given to members of the

national committee transports one to those days

of involvement, of dedication, all that enabled

our country to be free. But it is not just a

question of nostalgia for us of the older

generation. It should inspire the young too. There

was one thing at the national council which was

up lifting indeed. The implementation committee

gave a kit to every member which contains some of

 ss

the prized treasurers for any body who had in his

or her life time felt the glow of the freedom

struggle. Let these cassettes go to every village

of this vaste country and bring back the spirit

that made this nation great.

72. MATHUR (Grish). Struggle against

Schizophrenia. Link. 30, 10; 1987, October, 11;
8-10.

The fight against the face which brought

about the partition, continues and as they mount

an offensive which could result in another

partition. The fight requires urgency and a

piquancy. The stimulus for this fight came from

the luxriant vision behind the Asian Relative

Conference. Schizophrenia has been defined as

dissociation between the intellectual process and

emotional life. It deals with the effect and

attitude of alliances and after its breaking how

it changes?
 , in relation to INTELLECTUAL INDE-

PENDENCE

73. DUTTA-RAY (Sunanda K). Question of

identity: Moral and Intellectual independence.

Statesman. 24, 8565; 1987, August, 17; 8; d.

"Abroad is awful" George V is said to have

confessed to a courlier. "I know because I have
been there when George V's son asked a nationalist
leader in Calcutta whether the people could be
better off without the British, the respectful,
yet firm, reply was that they would have more self
respect. There were those who in 1947 denounced
independence as false and raised the banner of
revolt in Telengana and Lakshdwip. There was a
purely political complaint. Forty years letter,
the allegation might be echoed not very stridently
for sure, but in terms of the culture and ethic
that are far more vital to the life of a nation.

, in relation to PARTITION, AZAD'S

AUTOBIOGRAPHY
74. D N. Varieties of national oppression.
Economic and Political Weekly. 23, 27; 1988, July,
2; 1356-7.

The controversy over the release of the

Azad's papers shows the continuing importance of

 so

an analysis of the factors leading partition in

1947. It is Azad's credit that in his autobiogra-
phy/ he exposed the conspiracies of Nehru and Patel
who openly flouted the congress party's decision
to accept the federation scheme and thus put an
end to any prospects of a non-partition solution.
The suppression of the rights of various
nationalities was one of the basis on which the
Indian state was founded. Over the decades/
various movements have won a measure recognition
of nationality rights as in the formation of
nationality based linguistics state. The various
national and other democratic movement may in fact
come together, must certainly be the nightmare of
the rulers in Delhi.

, in relation to REGIONALISM

75. DHADDA (Siddharaj). Are we really concerned

with unity. Janata. 42, 14; 1987, August, 15; 21-2.

There is a common misapprehension among

some people that regional or local loyalty is

antagonistic to Indian unity. The very first

article of our constitution mention that India

shall be a union state. It clear that in the eyes

 SI

of the constitution it is the states which have

primacy. The political parties entry gives only
a formal prestige is evident from the fact that
every nation/ whether big or small/ enjoys almost
the same kind of protocol as the other. If a strong
centre is the give 'gua non' for ensuring the unity
and integrity of the country then there need be
no cause for alarm. Another important factor for
fostering unity and integrity is language/ if
therefore, we are really concerned at the growing
feeling of discontent/ frustration and alienation
among the people we should address ourselves to
removing irritants which lead to such feelings.

/ in relation to REGIONALISM and

FEDERALISM

76. MASALDAN (P N) . Concept of nationalism and

the question of national integration in India.

Indian Journal of Political Science. 49/ 2; 1988/

April-June; 145-61.

The modern concept of nationalism and the

national state/ evolved in the geographical/

historical and socio-cultural condition of western

Europe/ are irrelevant in the Indian situation.

While important factors are already helping the

 82

growth of political integration and nationalim in

India. National integration and a strong federal

union will be ensure more by keeping the units

formed mostly in linguistic-cultural basis/

satisfied about their autonomy and the security

of their cultural identity. That will also be more

consonant with the democratic and federal principle

on which India polity is said to be based.

, LIBERALISATION

77. CALL FOR unity. Editorial'. Hindustan Times.

68, 227; 1991, August, 16; 11; a.

On the eve of 45th anniversary of

independence, Prime Minister and all the parties

take oath to work for the integrity of India. The

socio-religious problem's should be removed from

the gross not to save the nation from further

fragmentation. Opposition parties are also

favouring the move. In this regard the NRI' s are

welcomed to come and invest in the country. They

shall be provided the dual citizenship. It will

help in the unity and integrity of India. Side by

side will improve the economic condition. the

upliftment of the poors are the prime motive and

growth with social justice. All the measures taken

by the Prime Minister will help in national
integration.

, MARCH, DANDI
78. VYAS (Ashok). Nation celebrates. Hindustan
Times. 154, 79; 1988, March, 20; VII, a.

Two events in the last one month marked

the year long process to celebrate forty years of
India's independence - the Mahatma did caste spell
all along the 241 kilometers of the trek to Dandi .
Twenty four days later on April 5, 1930. The
Mahatma, wearing only a loincloth had a dip in the
sea. The 61 years old young man bowed down to took
a lump off salt from near the seashore and was
hailed as a law breaker by none other than Mrs.
Sarjoini Naidu.

, MINORITIES

79. PARAMANIC (Swapan Kumar). Problems of

nation-building in India. Asian Survey. 29, 3;

1989, March; 330-5.

The problems of national unity have assumed

a critical position in India in recent years. The
politico-administrative unity with which India
 S4

entered independence has been put to serve strain

with the increasing influence of various millitant

demands of religious/ linguistic and regional

groups. The dimension and implication of the

Khalistan movement have been most serious in

undermining national integration with the

consolidation of British rule. There were shattered

by the penetration of the British capitalist

economy. Nationalism emerged only with the

development of capitalism. Today the crucial issue

is the central governments attitude towards the

democratic yearnings of India's minorities.

, and HUMAN RIGHTS

80. NOORANI (A G ) . Lessons on national integra-

tion. Financial Express. 17/ 264; 1991/ November/

18; 9; e.

The recent meeting of the newly constituted

National Integration Council (NIC)/ was a single

success. A resolution of Ayodhya was adopted

unanimously. Some in our country cavil at Article

370 of the constitution which recognises the

special status of Jammu and Kashmir. But article

370 is an eyesore only to those who lust for

 S5

uniformity. Incedently, since some in India would

like to minorities commission to be converted into
a human rights commission because they reject the
very concept of minority rights. All this was done
on the basis of a Centre Provinces accord on
November 5, 1981. In the proposal relating to
national institutions/ distribution of power and
to the economic union, Quebe is assured of the
space and the freedom to evolve and to flavourish
as distinct society in a more harmonious
confideration.

, NATIONALISM and COMMUNALISM

81., OOMMEN (T K ) . Religious nationalism and

democratic polity : The Indian case. Sociology of
Religion. 66, 4; 1995, December; 455-72.

It is argued in this article that religious

nationalism and democracy are antihelitical in

their orientation there are several reasons for

this. Nationhood based on religious assumes a

necessary conterminality between religion and

territory. Once territorialization becomes the

domain assumption of a religion, a process of

homogenizxation of the culture of the territory

and the consequent hegemonization by the dominant

 S6

religious collectively often becomes its necessary

ideological tent- This ideology calls for the
praxis of "communalisation" of politics and
relativization of culture/ all of which has
disastrous consequences for the democratic polity.
The argument is pursued with the special reference
to India.

82. PANDEY (Gyanendra). Questions of

nationalism and communalism. Economic and Political

Weekly. 22, 25; 19877, June, 20; 983-4.

Nationalism and communalism have been

insistently linked in a particular way in the

writings of historians, administrators and

political activities both before 1947 and since

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 it today. Just as we need not accept the

language of that nationalism. That may be one of

moving beyond the language and politics of

communalism and nationalism. And the battle will

have to be joined by the left and the small groups

 S7

of relatively privileged democratic and secular

people in this country.

, NATIONALISM and COMMUNALISM,

IDEOLOGY, ROY, M N

83. ROY (M N). Danger of Fascism. Radical

Humanist. 51, 1; 1987, April; 32-3.

Fascism is a form of nationalism. It is

the hidest form. Every nationalist movement is

inherently Fascism. It may shock many Indian

nationalist, but Mussolini's political parentage

can be traced to Mazzini and Garibaldi . So long

as nationalism retains its revolutionary and

progressive. Significance, its reactionary fascist

essence remain hidden. In India, the danger of

Fascism is more acute than realised even by these

observers. The growth of fascism is fermented

always and every where by the established states,

there is a striking similarly between the ideology

of our orthodox nationalism and philosophy of

fascism. The acceptance of office by congress man

may go down in history as one of the most faithful

events of our country.

 , NATIONALISM and MARXISM
84. CHATURVEDI (Badrinath). Indian nationalism:

Borrowed ideas, ironies, violence. Times of India.

154, 180; 1991, July; 30; 6; c.

Nationalism arises in India not in response

to any inner impulse of Indian society but as a

western graft Indian society whose tradition and

values were rooted not in the concept of

Nationality, or rashtra, but in the idea of dharma,

and the understanding of social relationship that

followed from it. Nationalism as a feeling, an

upsurge and simply as a political theory arose from

the teaching. Marxism was an offspring of the

Enlightenment. Hence it is resolved anti-national

temper. It is not a concidence in time that the

muslim league came into existence in the same year

in which the Hindu Mahasaba was established. Hindu

nationalism and Marxism have created in India that

entity. Nationalism arises in India to disprove

that British contention and neutralise its

political implication. Indian nationalism would

be perceived as Hindu nationalism. If the truth

of Hindu nationalism is assumed then the demand

for Pakistan could not be derived.

 99

85. PATEL (Sharad). EMS on nationalism and

socialism. Mai nstream. 27, 34; 1989, May, 20;

24-26.

Upto EMS appointment as the General

Secretary of the CPI-M, the official communist

movement has preserved the essential

characteristics of democratic catralism and that

meant that the decisions of the majority were

carried out by the minority. EMS is trying to play

down the crisis in the Soviet Union on one hand

and his party is putting up a sophisticated defence

of Stalin . EMS considers the crisis to be of world

socialism. The CPSU has thrown open the discussion

on their crisis for all the well-wishers of

socialism world over, EMS goes to the extent of

justifying the old line by arguing that India could

become free not through the solution of the

Internal contradiction of British imperialism

versus the Indian people, but through the solution

of the external construction.

, NATIONALISM, HISTORY

86. DASH (S C). Nature and significance of

Indian ntionalism. Mainstream. 27, 32; 1989, March,

20; 24-6.

Indian nationalism , which has passed

 109

through diverse stage of development/ is a

by-product of British rule/ which brought the
Indian people under a common administration and
generate a feeling of oneness among them. Nehru's
influence in the congress save Indian nationalism
from being a purely negative force and by curbing
its capitalist biaS/ he secured for it a wider
popular base. He gave the creed of independence
an economic content/ but for which Indian
nationalism would have spent its force after
attaining its negative goal/ whereas its positive
programme has ensured its continuation as a dynamic
force. Nationalism in India provoked British
Imperialism to adopt counter-measure by promoting
communalism and provincialism/ which had serious
repercussions on the ultimate evolution of constitu-
tionalism.

/ / INDIA/ compared with EUROPE

87. MULK RAJ ANAND. Participative Democracy:

A key to national integration. Amity and

Solidarity. 1, 12; 1987, September; 4-5.

Nationalism in India is quite different

from nationalism in Europe. But you find this

extra ordinary thing. They fought in the second

 ICl

world war. Today there is common market. Our

nationalism/ borrowed from the west imposed on the

people is quite different from that of those people

who have had a tradition of a different kind. We

are involving as human being in a society which

is breaking down because of our luck of awareness

of the total position in the world in the context

of which India is emerging, not as a nation of the

european kind but as a quite different kind of

federation. But they have ideas of panchayat / the

idea of panchayat nation.

, , INDIA compared with

PAKISTAN

88. RASHIDUDDIN KHAN. Nation building process

in South Asia and the phenomenon of communalism.

Contemporary Affairs. 2, 2; 1988/ April-Junej 3-19.

An enquiry into the process of nation

building in India and Pakistan provides an

illuminating study in contrast. The two countries

represents not only different stages but also

different principle of state system opposite norms

of nation building, conflicting ethos and

ideational underpinning. After the independence

 1C2

accompanied by partition, two formation emerged

in the sub-continent. In India trium phant

nationalism with secular overtones, contrinues to

battle against irrepressible communalism Hindu,

Muslim and Sikh.

, , INDIANNESS
89. ADISESLIAH (Malean S). What Indiannes

means. JNU News. 10, 13; 1989, November; 25.

Different religion and culture living

together was perhaps due to nation that all means

are of equal value, all religious and culture are

fragments of the ultimate reality. The tradition

in the national sphere has been that of simple

living and high thinking. The next value is the

derived for developing or sense of integrity. The

value of Indian culture is to be judged by its

essential spirit, by its accomplishment, by its

power of renovation and adoptation to new phases

of national life and permanent needs of humanity.

We should preserve our heritage to avoid damaging

our lovely environments.

 1C3

90. KARKARIA (Bachi J ) . Passage to Indianness

Statesman. 127, 8564; 1987, August, 15; IX, a.

We had stood, trembling, on the portals

of independence. With only the Brown knight and

khadi crusader to show us the way up the social

leader. In decaying Indian mansion or even

Oxfordshire country house, he hang on tenaciously

to anachronistic tradition. One thing clearly

distinguished. Those who belonged from the

rancorusly arriviste. The former never think of

Sundays that is too middle class they think of the

weekened. Observe his life- style. Despite his

business address, at leisure he personifies his

heritage from the meenakari button on his

impeccable silk kurta to the Jodhpuri mojris on

his pedicured feel. In his drawing room, the chola

Natraja and the impressionistic Ganesa. Into his

hands we command our past and our future.

91. VENKATRAMAN (R). Essence of Indianness.

Secular Democracy. 20, 1; 1987, January; 15-7.

It is the greatness of our culture that

we find no other word for it - that there have

 1C4

at all times been men and women/ in all walks of

life who have given India its Indianness. Here I

would like to urge the point that synthesis between

the communities of India is not just the pious wish

of a section of the elite represented. We must also

be aware of another historical detail. Alberuni

came with Mahmood Ghaznavi / went on to support his

statement with quotation from the Bhagwat Gita/

Nawab Mir Yusuf Ali Khan, had a broad vision of

India's artistic and cultural tradition. Gandhiji

and Nehru sought a fusion of languages through the

medium of Hindustani •

/ , NATIONALITY
92. BEHERA (Subhakanta). Nationality,

nationalism and nation-state. Mai nstream. 30, 8;

1991, December, 14; 28-30.

Modern man's quest for self-actualisation

assumes a new expression vis-a-vis nationalism

because his potentials, dreams and aspiration get

new meaning and new justification within

nationalism. Nationality and nationalism are so

inter-related that neither can be imagined nor

thought of without the other. India, thought a

multinational state, has developed 'Indian nationalism'

 105

as a common bond and the Indian state are inter-

related; in the sense/ nationalism pre-supposses

the existence of a nationality which find self

actualisation in a nation-state.

93. PRAMAR (V S ) . Nationalism and nihilism.

Times of India. 151, 71; 1988, May, 15; 6, 7; g.

Nationalism is a passionate sense of

identity with a social group of fellow men who have

a common historical past and look forward towards

a common future. The identity may become associated

with physical object such as territory, but this

is not essential. A weakening of these foundation

means of a loss of identity, a loss of personality

and a loss of social cohesion. The national

revaissance, which should have followed

independence, never have followed. The Indian

dilemma is of a different order; mainly how to

create a national identity without destroying a

the subidentities. It must be obvious where the

priorities lie in case of a conflicts between two.

 1C6

, PATRIOTISM
94. JAIN (Girilal). Patriotism as a dirty word:
Weakness of Indian nationalism. Times of India.
150, 333; 1987, December, 2; 6; c.

It speak of the change that has come over

India that anyone should use the expression

"patriotic press" in a pejorative sense. Patriotism

has not quite become a dirty word yet. The opposite

of what can be called the "patriotic" perspective

is the "liberty - public morality" perspective.

The older journalist, those who grow up under

British editors in British own newspaper lend to

de-emphasise dangerous to the nation. Our

nationalism is weak because it is the product of

western - educated Indians. There is an other fact

which deserves attention - the power of anarchist

thought in India. This should serve as a grim

reminder that our past pushes us inexorably towards

anarchy and that we would inevilably land into

anarchy if we are not sufficient vigilant.

, , THEORETICAL CONCEPTS

95. SUDHIR CHANDRA. Nationalism in India: Some

quasilay thoughts. New Quest. 77; 1989, September-
October; 269-74.
Nationalism, like any group consciousness.
is a subjective phenomenon that comes into being

in response to a variety of objective factors/

basically secular forces. This ball abstraction

of the working of nationalism as a historical

phenomenon is clearly descriptive. It has not been

possible to evolve objectively valid criteria for

defining nationalism. The nation state/ there

exists in actually such conflicting conceptions

of the nation-state and of nationalism in India

that they very solidarity of the nation state is

rendered problematic. Procusleanisation of

nationalism in India/ that may serve certain

dominant interest but reflect little political

sagacity.

/ NATIONALITY/ IDEOLOGY, MARX

96. GOGOI (Promode). October revolution and

nationalities question. New Age. 35/ 45; 1987/

November/ 8; 17; c.

The great October revolution led by the

Bolshevik party not only attracted the working

class and toiling people of the world towards

socialism. It also attracted the oppressed and

backward nationalists in all countries. The

unreserved granting of the right of national

 ics

freedom to all the peoples formally oppressed by

attracted and impressed the national leaders

and common people of our country. The unity and

integrity of the country "can be preserved and

strengthened only if the diversity of its language/

culture and region and level of socio-economic

development of its various regions are fully

recognised". All Marxist scholars will have to

study/ investigate deeply the specific features

of the national question in our country and

formulate concrete solution.

/ , MINORITIES, SIKHS
97. BRAR (Jasmail Singh). Minorities and
national integration in India : A case study of
the Sikh in the Punjab. Sikh Review. 38/ 3-4; 1990,
April; 13-22.

There are others who have argued that

'primordial groupings' may be more inclined to

nation building than the secularists. It is

increasingly being realised that national

integration can be better achieved if the national

elite is responsive to the aspirations of ethic

minorities. The problem of national integration

in India is basically a problem that relates to

 1C3

the attitude of the minorities towards the

political system. The Sikhs are a religious and
linguistic minorities in India. They also have
ample opportunity to enjoying political power
within the limits imposed by the democratic
process. The Green Revolution also created
discontentment among different section of the
peasantry. In India, national integration could
be better achieved by showing due respect to the
aspiration of the minorities and by protecting
their distinct identities interms of their culture
language and tradition.

98. DASGUPTA (R K ) . Sikh cry for Indian unity.

Statesman. 127, 8435; 1987, August; 23; 5; a.

Since the beginning of the disturbance in

Punjab^our politicians, ministers and legislators,

have been speaking about the great contribution

of the sikhs to the Indian national movement. The

political literature of the sikhs abroad was

written when this controversy about sikh identity

at home was it its height. Dr. Bassier gives long

extracts in his "A note on sikh" prescribed

 110

literature". The first poem in Dr. Barrier's

selection in "Echo of the Ghadr" taken from the
Punjabi Shamsher Khalsa. The Khalsa Pamphlet is
indeed a treatment of the patriotic soul of the
Sikh community. Dr. Barrier who / however does not
deny that there has been the emergence of
a spirit of Sikh nationalism which is necessary
different from Indian nationalism. If we miss that
spirit of Guru Nanak in Sikh public life today we
may asked ourrselves how much of the spirit of
Mahatma Gandhi is there in the public life of India
as a whole?

, , NRI

99. NATIONALITY QUESTION. Editorial. Statesman.

127, 8556; 1987, August, 6; 6; b.

India may not yet be only a geographical

expression - as Metternich said Italy was, but it

is a sad truth that this country hardly arouses

the kind of passionate favour that prompts people

falsely to lay claim to Indian nationality, as

Mr. Nusli Wadia is reported to have done. If the

NRI can be extended to include British subjects

there is absolutely no reason why hotel regiters

 Ill

should not allow the same practice. If Mr. Wadia

is accaused of claiming to be Indian when he holds

a British passport. That this should be so is a

sad reflection on this country's social moves and

a far cry from the boast of a woman in the British

isles who would groudly trot out the only seven

words she had in English "I am welsh and proud of

it".

, , REVIEW

100. VANAIK (Achin). Is there a nationality

question in India. Economic and Political Weekly.

23, 44; 1988, October, 29; 2278-9.

Rejecting any characteristics of India as

a "multinational" state or entity, the author

argues that India is a very much a nation-state

which is the classical Marxist sense has solved

the "National Question" what confronts the

bourgeoisie and the class-state of India is the

problem of nation building or national integration.

Nationalism understood not as cultural process but

as a synonyms for a national political movement

can have as its aim, independence, unity/merger

with some other independent nation state or

national building.
 112

, TRIBAL, COMMUNISM, TRIPURA

101. BHATTACHARIYA (Harihar). Communism, nationa-
lism and tribal question in Tripura. Economic and
Political Weekly. 25, 39; 1990, September, 29;
2209-214.

This explains the development of Tripura

communism in terms of nationalist question and

tribal nationalism and to highlight the problems

of regional identification with Tripura.

Nationalist against the Bengalis did not really

appear before 1948 and are the product of later

day developments. The communists of Tripura were

fighting against domination but in the specific

context of Tripura. This domination had assumed

more powerfully a nationalistic character than

class. The tribal were oppressed nationalities and

the communists sided with them and fought for their

cause against Bengali domination. No one can deny

that power is needed to fulfil the nationalist

aspiration of people.

, NEED

102. VASFI (Ausaf Saied). National Integration-

why and how. Radiance. 26, 5; 1990, October, 14; 3.

The ruling congress wanted to ensue and

 113

secure national integration in a manner and to an

extent to preclude any further division of the

country as also to held up the wounds of partition.

Hence/ nationalism was sought to be stressed with

secularism. Reservation in service and education

were made for schedule castes and scheduled tribes

to promote and integrate them with the rest of the

Indian society. The language policy of government

has caused linguistic conflicts between the North

and the South and also between votaries of

differrent languages both in North and the South.

, need of EDUCATION

103. SYED HASHIM ALL Towards national

integration : road-blocks and how to remove them.

Secular Democracy. 20, 8; 1987, August; 23-5.

National integration, would be to create

an atmosphere in the nation in which every citizen

iDf India has a sense of security, a sense of

belonging, a sense of participation and the

opportunity for participation in national life.

National integration should be treated as the most

important national objective in this critical

period in the country's history. India is very

religious but it understood and practised by the

 114

people, has become the greatest divider of main kind

by education, all history books, especially for
school classes should be edited by eminent secular
and broadminded historians with emphasis on integra-
tion .

104. PARMAR (V S). Narrow loyalties India's

problem. Times of India. 150, 310; 1987, November,

9; 6; g.

There are , in the main^ three national

problem. The fragmentation of society leading to

national disunity. Indian society has always been

a fragmented one. Every individual in Indian

society begins to share in this attitude from a

very young age. An individual brought up in such

an emotional atmosphere cannot help looking at

nationality through the tinted glasses of kinship.

Since the problems are rooted in social behaviour,

assuming that the democratic system continues our

only hope lies in the ameliorating influencee of

education. The solution, therefore, must lie in

giving greater say in national affairs to those

who are highly educated. They can also we used as

election officer, particularly in areas such as

 115

Bihar where malpractices are the rule rather than

exception.

105. RANGANATHANA (Swami) . National Integration.

Amity and Solidarity. 1/ 6; 1987/ January; 7-9.

There is no doubt that we can end all caste

conflicts in India and they are a blot on our

democracy and weaken it - if our educated people

become re-educated in national and humanistic

attitutes. The nation must strengthen secularism/

in order to achieve total national integration

through more fundamental approaches. In such a

political development/ the gains of the various

religions of our country will be equally

tremendous. It will help to release the spiritual

energies of love and human concern of our various

religions. It is very hopeful sign that steps have

been initiated by India and by all the six other

governments of South Asia to establish happy

international relations with each other through

the South Asia Association for regional cooperation,

 116

106. TREHAN (Virendar Mohan). National integra-

tion through education. Amity and Solidarity. 1,

7; 1987, April; 10.

Through education the people can learn to

honour and appreciate each other's way of life.

Every country develops its system of education to

express and promote its socio-economic identity

and bringing the people together. In the case of

women/ for instance, education will be used as an

agent of basic change in their status. Some

minority groups are educationally deprived or

backward. Greater care has to be paid to the

education of these groups in the interest of

equality and social justice. To give a fillip to

national integration and communal harmony the main

task should be to strengthen the base of the

pyramid of education which might come close to a

billion people at the turn of the century.

107. VATSYAYAN (Kapila). National Integration

and goals of education. JNU News. 10, 1; 1988,
November; 11-5, 19.

National integration in the Indian context

 117

only should be the opening of that third eye

of percption which can see the reality of this
organism. The process of growth behind what appears
as a staggering multiplicity of races / languages,
social structure, region and life style. Education
first and last is the growth of total personality,
where the inner and outer are harmoniously balanced,
where the movement is from the gross to the subtle
and from the understanding of the one within to
the many. Without ancient and even medieval India
had evolved a system of education which aimed at
developing the full potential of the human being
in varying contexts and situation.

108. VENKATRAMAIAH (E S). Indian youth and

national development. JNU News. 9, 9; 1988, July:

5-9.

The aims and objectives of Indian constitu-

tion are depicted in its problem. To cultivate a

sense of Indianness and to promote our environment

in all its purity, it is important to teach

nationalism and environmental protection to all

the children upto tenth standard for at least one

 118

hour in a week. We expect a greater discipline

in the universities, a higher sense of dedication,
the laboratories of our colleges should be genuine
laboratories, not mere show pieces. No animal would
voluntarily walk into the mouth of a sleeping time.
You have to make up and work hard for the uplift
of yourself and of the nation.

, , ADULT

109. MISHRA (Laxmidhar). Adult education and

national integration. Democratic World. 18, 37;

1989, September, 10; 10-11.

Indian is not a mere geographical

expression. It consist of people men and women and

children who are born and who live in differrnt

surroundings. Indian society with its diverse

religions, cultural, linguistic and ethnic groups

in a classic example of a pluralistic society.

National policy on education, 1986 which needs,

"In our national perception education is essential

for all". The New Policy will lay special emphasis

on the removal of disparities and to equalise

educational opportunities by attending to the

specific needs of those who have been denied

equality for all. If education is to be meaningful

 119

in the context of integration it must liberate

itself from the shackles of this banking concept.

A truly participating adult education programme

must be fully founded on the culture of self

reliance with total respect for the culture of

equality.

110. MISHRA (Lakshmidhar). Adult education and

national integration. Mainstream. 28, 13; 1990/

January, 20; 17-8, 35.

A nation is not a mere geographical

expression. It comprises of people, of men, women

and children who are born differently, grow

differrently, live and think differently. The

question is how do we convert such a highly

heterogenous society into homogeneous society. The

state is the agent of society and brings

harmonisation through various instrument of

constitution, law, and institution. The question

still remains as to what extent we have lived upto

the landable goals cherished by the founding

fathers of the constitution. The role of education

in general and adult education could be found in

the National Policy on Education, 1986. Education

 120
and adult has to be a tool of real liberalisation

of the individual from the Fads; taboos and dogmas

bedevilling the lives of millions of men and women.

Education is to be meaningfull in the context of

integration. A true participative adult education

programme must be fully founded on the culture of

self reliance with a total respect for the culture

of equality of bearings if it has to be really

meaningful and effective.

, / HIGHER

111. GHANCHI (D A ) . National goals and higher

education. University News. 27, 7; 1989/ February,
13; 1-4.

The Indian nation has chartered for itself

a deliberate course of action by adopting a

progressive constitution with the hope that the

assurance it has given of freedom, equality,

justice and well being of every one of its citizen

is realized in actually sooner than the founding

fathers of the republic might have envisioned.

Education, particular by higher education, has been

accorded a critical place in the scheme of national

priorities to accelerate the process of the

realisation of national goals. The seven step

strategy recommended here is but an essay in

optimism on behalf of the common man of India. Will

 121

votaries of our higher education sustained that

common man's last ray of hope.

, , , UNIVERSITIES
112. PARTHASARATHI (G). Building a united India.
University News. 25/ 24; 1987; June, 4; 5-6.

The torch of our liberty and national

integration, fuelled by unity in diversity/

secularism and balance development has to be passed

on safely from one generation to the next. It is

in furthering this vital cause that our

universities can make a significant contribution.

The major challenge which the nation faces is

balanced and equilable and environmentally

sustainable development. It is the responsibility

of all those connected with Universities to work

together to the very best of their abilities to

turn our universities into institutions of

excellence. The findings of modern science too are

supportive of concepts of human kinds oneness and

of the ecological relatedness of all life on earth.

, / role of MEDIA

113. RAIS AHMAD. Strike at the root of the

problem. Yojana. 31/ 1-2; 1987, January, 26; 43-6.

The problem of knitting the nation together

 122

is social and economic. There is a large number

of significant social economic and developmental
issues where neither language, religion nor culture
have to play an important role in decision making.
He emphasises that media and education are the two
most powerful means which can bring about change
in the thought patterns of the people and no
opportunity should be lost to utilise there means
for the purpose of integration the nation.

, , SCHOOL

114. NARENDRA KAUR. Curriculum for unity.

Hindustan Times. 64, 130; 1970, May, 11; 26; d.

the advent of the British rule in India

had generated a strong 'we' feeling among Indians,

nationalism emerged as a value higher than any

other and sons of India whether Hindu, Muslim, Sikh

or any other, regarded themselves Indians first.

Today the same unity and integrity which brought

glory and freedom to the country is threatened and

is the matter of great concern. School is a stage

of formal learning where children are fold fast and

learned without reservation whatever is offered

through school curriculum. This is the platform

where we can build among children a feeling of

 123

unity and integrity. Unity and integrity of the

country has to start from unity among children and

respect for each others integrity at school level .

Educationistsmust put their heads together and work

out of compulsory course and orientation programmes

to build among children a robust sense of national

unity and integrity.

, , SCIENTIFIC

115. RAO (K Vikram Sinha). Education for nation

building. JNU News. 9, 4; 1988, February; 35-6.

Our education must become scientific

oriented which will launch a drive against

superstitions, obscuranitism and dogmatism. These

issues must be ideologically and rationally

tackled. Various national problems like population,

disease, poverty, ignorance and unemployment can

be overcome with the help of such a strong well-

knit education system. All efforts must be done

to preserve the positive side of our culture and

tradition which will help in consolidating social,

cultural and spiritual realisms of human life.

 124
/ PROBLEMS
116. BHAGWATI (P N ) . One people, One nation.
University News. 25, 18; 1987, May, 4; 12-5.

Today the unity and integrity of the nation

is threatened by the divisive forces of regionalism
linguism communalism and regionalism and
regional linguistic and communal loyalties are
gaining ascendency in national life and seeking
to tear apart and destroy national integrity, we
the people of India having solemnly resolved to
constitute India into sovereign socialist secular
democratic republic and to secure to all its
citizen's justice, liberty, equality and ferternity
of the citizen of India, we tend to forget that
India is one nation and we are all Indians first
and Indians last.

117. KOTHARI (Rajni). Crisis of the Indian

states. Radical Humanist. 55, 1; 1991, April;

19-26.

The loss of effectiveness and power of the

modern state in post colonial societies like India

is with respect to a number of dimensions which

 125

at one time appeared to provide its distinctive

characteristic. Today/ both the vision of

democratic and self client nation building and the

conception of a positive and purposive state as

the principle instrument of carrying out that

vision are in disarray. Our overview of the decline

of the state as a legitimate instrument of social

will and its being side tracked by new construction

of power and resources - corporate capitalism with

its global reach; communal and ethnic formation

and modern technology. The ongoing decline of the

state has produced a massive vacuum in the ordering

of civil society as well as in providing it with

a relevant ideology.

, , AUTHORITARIANISM

118. KRISHAN KANT. Danger to democratic institu-

tions. Janata. 42, 12; 1987, July, 26; 7-8.

After independence for the first time in

history, the people living within India's

boundaries are supposed to constitute a nation.

Twenty-sixth of June, 1975 seems to be fading from

the memory of the people. The period of emergency

was described as the second battle of freedom.

 126

Even thee struggle for freedom did not develop a

spirit of nationalism in the people. Perhaps the

founding fathers thought that India having become

independent, had already become a nation. The issue

is neither we become a nation by wisely adopting

a disciplined democratic route or through the long

use of oppressive methods and authoritarianism.

The danger is essentially to democracy and not the

unity of country.

, , CENTRE, PUNJAB, SIKHS

119. INDIA IS one and its is ours too.

Editorial: Sikh Review. 36, 413; 1988, May; 1.

Due to some confusion and misguiding

of the central government tussle, started between

Sikhs and government, the Sikh community as a whole

was not terrorist, much later it was realised by

the central government also. The killing of the

innocent was not condemned from all quarters but

more particularly by the Sikh themselves. The

situation needed to be handled with love and under-

standing for those who are hurt but are not

sessionists. Let us join the heart of our

countryman by our steadfast adherence to Guru's

commands, "We can not do so with guns which kill

innocent too".
 127

, CENTRALISATION
120. WARIAVWALLA (Bharat). Leviathan Indian

State. Radical Humanist. 55, 1; 1991, April; 27-9.

First of all, let us note a contradictory

trends at work here. There is a distinct weekness of

the ties of loyalty to the state. In Punjab,

Kashmir, Assam and much of the North East, the

Indian state is seen as the main oppressor of

peoples aspirations for ethnic linguistic and

cultural autonomy. The emergence of such a highly

centralised, over bureaucratized and greatly

repressive state was entirely natural, given the

role we had assigned to it since independence. This

civilizational perspective is important in

understanding the critique of the modern state as

formulated by Gandhi, M N Roy and J P Narayan.

a minimal states function will simply be to

safeguard this process that Development and

Democracy must come from below and not from above.

121- CELLY (Ashok). Nationalism cannot be based

on the past. Times of India. 154, 268; 1991,

November, 9; 8; g.

Some time ago, Mr. Madhavrao Scindia

 128

denounced the BJP as "Desh Drohi" as it was

building the nation along communalism. In fact/

it has been cymically exploiting communal

centiments for electoral gain. The wooing of the

Shahi Imam by Janata leaders was a degrading

spectacle particularly for a party which claimed

to have sacrified its government at the alter of

secularism. Also if mullah and Mahant comes to wield

political clout as is happening today, communal

forces are bound to get strengthened. Nationalism

is not just a pious sentiment to be paid tip-

service to one ceremonial occasion nor it is a

matter of whipping up. Euphoria on television or

through yatra. Nationalism/ I suppose/ is

essentially a sense of belonging to a social matrix

of economic well believed and cultural fulfilment

not in the remote part but in the immediate

present.

122. GREGORIOS (Paulos M) . Foundation of our

unity. Mainstream. 31, 11; 1993, 1/ 23; 5-6.

Even Marxists see today that religion needs

reinterpretation. It may once have been the opium

 129

of the masses. Perhaps some Europeans in the

nineteenth century including Marx and Engles, saw

it that way. But today/ in twentieth century India,

religion is nothing but a soporfic, willing the

oppressed to quescence and inaction. In the name

of Ram or Allah, people take the law into their

own hands and demolish ancient mosques, descerate

deities and enter other peoples mandirs. Is this

politics? Is that what the Dharmashastras and

Sahara teach? What is hindutvk? It is a purely

political word of recent creation. The word in

India, one finds in Herodotus but not in our

classical Indian tradition. The Saminitas or

collection of scriptures usually are divided into

four aspects; javana, yoga, kriya,and carya.

Perhaps the Hindu Virat Sabha and the Marxists can

take some cues here. In order to build a genuinely

pluralistic, democratic, united India, what is

needed is not so much the promotion of either

secularism or Hindutva, but the promotion of

dharmic or true Islamic alternatives to the

secular ideology as a basis for knowledge.

 130

123- RAJAN (Subhendu Raj). Social identities,

national integration and communalism. Link. 30,
160; 1987, November, 22; 19-22.

India is a theatre of all social exchange,

process and struggle. The changes in Indian society

are thus the outcome of the role of capitalism

and its specificities. National integration of

Indian society is but one of the many facets of

the problems that arises in this process. Indian

social formation is extremely complex with a

multiplicity of modes of production and social

classes. Tribal peoples are still untouched with

the growth of capitalism a process of separation

between caste or classes began, communalism is

another factor which is manipulating by economic

basis largely and politically same time to gain

advantages.

124. RAJESHWAR RAO (C). Preserve national unity

and secular setup of country. New Age. 39, 49;

1991, December, 8; 5; a.

Our country today is engulfed in an

 131

unprecedented crisis due to the elitist economic

and Nehru minded political policies of the ruling

class/ the depredations of all sorts of communal

separatist and anti-social forces and collapse of

democratic and human value. In such a situation

rabid communal forces of various times are up in

arms, endangering the unity of the country. BJP

has spread its tentacles throughout the country

securing large number of votes in a number of

states. BJP dabbled for a time with the ideas of

secularism and Gandhian socialism to fool the

people. After a great debate that was organised

inside BJP alongwith RSS Supremo Balasaheb Deoras

decided to go back to its old Jana Sangh moorings

and adopted the ideology of hindutwa whichis in

essence is the same as Hindu Rashtra.

, , , BABRI MASJID

125. VASFI (Ausaf Saied). So, civilized living

is detable today. Radiance. 26, 8; 1990, November,

4; a.

So the debate in central parliament on

November 7, is going to be whether the 524
 132

representative of 800 millions strong India are/

or are not/ for civilized living! whether they
stand for ethic and morality/ or for threat and
unlimitation in public life. Our apprehension is
that most of our representatives will not/ for
personal or party reasons/ go by the feeble voice
of conscience or the muffled number of truth and
justice. Our ultra nationalist breathern are past-
master in uncalled for sarcasm/ jibes/ banter/
pinpricks/ inventing insults/ adding insult to
injury/ rubbing salt against wounds / aportioning
blame/ lacking initiative in stocking fires/ and
above all preventing fire tenders from dousing the
flames. Their grouse against the Prime Minister
and Chief Ministers of Bihar and Uttar Pradesh is
that they are opposed. To the rightist plan to
demolish the Babri Masjid in broad day light and
construct the Ram Janam Bhoomi Temple on its
debries.

/ / , CASTISM

126. AGRAWAL (Purushottam). Communal politics

and cultural regeneration. Mainstream. 29/ 47;

1991/ September/ 14; 23-5.

Mandal and Mandir are actually metaphors

for unresolved questions, deep rooted conflicts

 133

and preguided perceptions. Communalism, in a nut

shell, is a kind of politics which aspires to
construct a specific type of civil society which
goes against the very graime of our popular culture.
Caste is not simply a matter of political economy.
Its vitality and largenity can be understood only
if we realised the striking continuity of concepts,
ideas and nationalisation, both in the synchronic
and diachronic sense. The point is not just to
oppose the politics of mandir and anti-Mandalism,
but to consciously and organically link ourselves
to the experience, tradition and wisdom of our
people.

127. RANGA (N G ) . Secularism versus fundamenta-

lism. Yo jana. 31, 1-2; 1987, January, 26; 14-6.

It would be difficult to achieve the

objective of complete integration as large as we

continue to pursue the British practice of one-

party rule. If secularism is to be the guiding

principle, political party must be prepared to

eschew castism as well as religious hegemonism.

The linguistic faddist are turning language into

 134

anti-national/ chanviniste and disruptive face.

He argues against the theory of the "sons of soil"
it has done more harm to the cause of national
integration and encouraged disruptive forces to
grow in strength.

128. SEARLE-CHATTERJEE (Mary). Many untouchables

and Hindu nationalism. Immigrants and Minorities.

13, 1; 1994, March; 12-25.

The untouchables of India are excluded from

various areas of social and cultural life. Despite

this, the higher castes do not exclude them from

the category of Hindu since, for them, the term

is counter posed to the concept of foreigner. The

lowest group on the other hand, often do not think

of themself as Hindus, for they use the word in

terms of a very different set of conceptual

oppositions. For them "Hindus" are people of high

caste. Anderson's (1983) characterization of the

nation as an imagined community does not adequately

explain why Hindu nationalists are now pressing

minorities reifiction of the concept of Hindu has

implication for political struggle in the

sub-continent.
 135

, CRIME, ASSASINATION,
RAJIV GANDHI

129. APPEAL TO people. Editorial. New Age. 39,

22; 1991, June, 2; 2; a.

The tragic assassination of Rajiv Gandhi

has shocked the nation. In no civilised society

and democratic polity can such a heinous crime be

countenanced. All these acts of hooliganism have,

unfortunately, not been denounced by the

congress(l) leadership, the state government of

Andhra Pradesh and Tripura and in Tamil Nadu have

miserably failed to maintain law and order and to

protect to lives and properties of the people. In

recent times, there has been a concreted bid by

certain forces to rouse communal passion to subvert

the secular foundation of our society. The BJP has

been systematically working to destroy secularism

by injecting communal poison. Both Congress!I) and

BJP have also opposed any move to reorder social

relation on the basis of social justice and

economic equity. But the social justice will

promote social harmony and thus strengthened the

foundation of national unity-

 136

, HINDUTVA
130. HORSTMANN (Monika). Alienation and
fundamentalist identity building in contemporary
India. International Asian Forum. 25, 3-4; 1994,
November: 315-333.

In the process of modernisation the

identity of Indian society has been challenged

forcefully. One way of responding to this challenge

lies in the ideology of Hindutva. Which represents

a nationalistic recasting of Hinduism and is

alleged by its spokesman to be pristine unalloyed

Hinduism restored. Hindutva is therefore, prove

to take a totalitarian. Stance towards secularism

and minority groups. It is backed institutionally

above all by three related organisation which play

a major role in the political arena, namely the

RSS, VHP, BJP. The paper presents a discussion of

the programmatic inaugural speech delivered in

April 1994 by the newly elected president of the

RSS. It under scores characteristics of the

ideology delineated in the introductory part.

 137

131. MALIK (Yogendra K) VAJPEYI (Dhirendra K ) .

Rise of Hindu Militancy: India's Secular

Democracy at risk. Asian Survey. 29, 3;

1989, March; 308-25.

In recent years, India has witnessed the

risk of Hindu militancy expressing itself in

virulent attacks on Hindu minorities. They are

willing to impose their will on such minorities

as Muslims and the Sikhs. The rise of Shiv Sena,

Vishva Hindu Parishad along with the flourishing

of such well established old organisation as the

RSS, testify to the militant assertion of Hindu

identity. Rootless and unemployed youth in the

urban areas well the ranks of the militant

movements leading to enhanced violence in the

cities, such developments put enormous strain on

India's fragile democratic institution.

132. RAJESHWARA RAO (C). Unashamed Advocacy of

Hindu Raj by RSS. New Age. 35, 23; 1987, June, 7;

1-7; c.
Rabid communal and fundamentalist forces
 138

of various hues are now in frenzy, putting forward

demands which cut at the very roots of the secular
democratic set up of our country. They are fanning
communal riots and dividing the people on the basis
of religion. Hence it is necessary to concentrate
on countering the communal position spread by Hindu
fundamentalists along with countering the
propaganda of minority fundamentalists. The least
the government can do is to ban such vicious
communal propaganda.

in relation to FASCISM.
133. VANAIK (Achin). Situation threat of Hindu
Nationalism : Problem with fascist paradigm.
Economic and Political Weekly. 29, 28; 1994, July,
4; 1729-48.

Any attempt to theorize the phenomenon of

fascism and render it serviceable for contemporary

purpose, such as the analysis of Hindu nationalism

must cope with the necessity and difficulty of

establishing a "fascist minimum" which embodies

the main dynamics of fascism and is accepted as

a dominant model amidst competing theories. Having

 133

worked out such a 'fascist minimum' the author

argues that the social/ economic and political
evolution of late capitalism in the second half
of the 20th century. He views the political
vehicles of religious fundamentalism or religion
based nationalism not so much as fascist
formation as / at most/ potentially so where that
potential may or may not be realised.

, / / / i n relation to

WRESTLING.
134. ALTER (Joseph S). Somatic nationalism:
Indian wrestling and militant hinduism. Modern
Asian Studies. 28/ 3; 1994/ July; 557-8.

There are two forms of somatic nationalism

found in contemporary India which can be

constructed. Indian wrestling and the parliamentary

drill exercises and ideology of physicalism

manifest in the preminent militant Hindu

organisation R S S Unlike the R S S drill routine

which overlays ideology with athletics/ Indian

wrestling is a somatic ideology in its own right.

As such/ it offer a Utopian vision of nationalistic

reform rather than as a simple tool for the

organisation of a militant ideology. As a

 140

conequence of the loose connection between body

discipline and ideology/ Hindu members of the
R S S ironically discipline their bodies in a
rather European sort of way.

, , ECONOMIC IMBALANCES

135. ADISESHIAH (Malcom S ) . Reduce inequalities

for harmony. Yojana. 31/ 1-2; 1987/ January/ 26;

17-21.

In India the economy is mixed/ so we should

alleviate poverty and keep in check our

inequalities so they do not worsen and we can

establish close and growing links between the two

groups - the poor and non-poor. The educated

persons in the country should work to forge and

strengthen these links. That should be our life

time to indulge in religious language and other

violence (it is only we the educated who provoked

violence - not poor illiterate). Thus the service

of the poor and the keeping down of inequalities

is the way forward/ the way to national

integration.
 141

136. BASU (Chitta). Economic backwardness:

villain of the piece. Yojana. 31/ 1-2; 1987/
January/ 26; 32-5.

Communalism, casteism/ linguistic/

chanvanisiti/ parochial regionalism and

successionism/ all have joined hands to weaken

national integration. The permanent solution of

the problems of the eliminate of divisive forces

lies in the intensification of class struggles and

political and economic issues. Removal of regional

economic disparities will also be helpful in

strengthening national integration. Economic

backwardness generates tension which/ in turn

nurtures fissipassions tendencies.

/ / , role of EDUCATION

137. BURNEY (S M H ) . Economic disparities bread

divisive. Yo jana. 31/ 1-2; 1987/ January/ 26; 23-6.

Education is a key to all improvement in

society. Through sloth and and innertia a

distortion of history continues with scant regard

to critical canons and the social and economic

dimensions of the past. Divisive forces have to

 142

be fought by leading a strong attack on economic

disparities which have a scrippling effect on human

society and breed social evils like communalism

and obscuranism. Cultural synthesis through

literature/ fine arts and other social programmes

can act as a strong basis for national integration

but works slowly.

, , ETHNICITY

138. NAG (Sajal). Multiplication of nations?

Political economy of sub-nationalism in India.
Economic and Political Weekly. 28, 29; 1993, July,
17-24; 1521-32.

The nationality formation process in India

has reflected itself in multiple ways in the grwoth

of respective vernacular literature, agitation to

establish particular languages as official

languages of particular areas, movements of

backward nationalities to break away from an

advanced nationality and earn recognition for

themself. The Indian nationality question can not

be studied in exclusion of these aspects because

the culmination of this process can alone prove

whether India has been a nation-in-the making or

a nation-in-the unmaking.
 143

, HARYANA

139. PRADEEP KUMAR. Sub-nationalism in Indian

Politics : Formation of Haryanvi Identity. Indian
Journal of Political Science. 52/ 1; 1991, January-
March; 109-24.

The territorially grouped identities have

a direct bearing on the working of a federal

system. While various linguistic identities are

already on way to assertion. The Haryanvi

identities is still in the process of large

development. A large number of factors, such as

lack of socio-economic development, absence of a

common dilect and a rich cultural heritage and

subservience to the region of Punjab for a long

time have been largely responsible for the stunted

growth of the Haryanvi identity. Ironically some

of the developments in the neighbouring Punjab in

the 1980, have indirectly helped Haryana in

reducing it subservience to Delhi, thereby

strengthening its political identity.

, , , HISTORY

140. NAG (Sajal). Fourth dimension of Indian

national movement. Economic and Political Weekly.

17, 1; 1993, June; 1-4.

The Indian national movement was until\

 144

recently seem as a unilinear/ undimensional,

movement which achieved its objective as freedom
from British rule. 1. It was a bourgeois democratic
movement. 2. It failed to blend the rising social
discontent and anticolonail centiments into a
single revolutionary uprising. 3. The widespread
revolt in the 1940 was responding for the British
withdrawal/ not the sole work of congress. 4. The
Indian freedom struggle was a coeval process of
regeneration of India's multiple culture
communities into nationalities. This is the fourth
dimension of the Indian freedom struggle which has
so far been ignored in modern India historiography.

/ / / MINORITIES

141. GORE (M S ) . Ethnicity and Nationhood in

India Today. New Quest. 67; 1988/ March-April;

69-78.

Most modern national societies are plural

in the sense that they have brought together into

one nation people of different racial/ religious

and linguistic backgrounds. In present day India

the major foci of ethic loyalty are religion/

language and caste. By and large/ one may say that

caste in India has ceased to have much significance

 145

as a ritualistic, stratificatory system. The

problem posed by the emphasis on Muslim ethic
identity have manifested themselves in the form
of recurrent riots in town and areas in which
Muslims are found in some degree of concentration.
In most plural states-i.e./ states with a plurality
of racial/ linguistic or religious identities -
the feeling of a common national identity is all
the time being tested by some measure of feeling
of separateness.

, , in relation to INTERNATIONAL

INTEGRATION
142. KARAN SINGH. From nationalism to globalism.
Times of India. 150, 11; 1988, January, 11; 6, 7;g.

The advent of supersonic travel and space

technology enable human being now to circumulate

the globe within a few hours, and over the next

few decades it is likely that venturing into outer

space will become reasonably common place.

Nationalism itself which for many centuries have

been the motive force behind political events

throughout the world is now beginning to lose its

authority. India it would be correct to say that

in this global village, bristling as it is with

 146

nuclear weapons of in calculable destructive power

even a small proportion of which have the capacity
to destroy not only the human race but possibly
all life on earth. The question arises as to
whether this universal elements in our nationalism
is a weakness or in our own life times we have seen
what havoc nationalism gone berserk can wreck upon
humanity.

, , in relation to INTERNATIONAL

ROLE

143. ABDUL MOGHNI. Care of a split society.

Rdiance. 23, 28; 1988, January, 24-30; 9, a.

Modern India has emerged as an Asian power

and is acknowledged as a force in the affairs of

the world. Rapid industrialisation, scientific

development and technological progress have

combined to make the country a gaint of the orient.

It is, obviously, a case of a split society. The

Indian nation is a divided house, in modern times,

not only on grounds of religious linguistic, ethnic

and regional differences, but also on those of

economy, education and culture. The youth has been,

particularly, aliented from a constructive

democratic process, as a result of the lowest

 147

level/ with the whole nationalist system. The

unification of dissociated sensibilities in a

society requires a spiritual motivation and moral

manners. On the home as well as foreign fronts/

premium should be placed on movement to bring

about human integration between all regions and

section.

/ / INSTITUTIONAL and SOCIAL

144. CHOUDHARY (Kameshwar). Narrow loyalties

and nationalism. Times of India. 151/ 18; 1988/

January/ 18; 6/ 7; g.

I would like to explicitly state my

position with regard to the national crisis/ first

that we are facing and overall institutional

crisis/ secondly that the family and other social

institutions mutually influence one other. Thirdly/

that we need an overall social transformation and

democratic line for resolving the over all

institutional crisis. In fact the process of

migration/ urbanisation/ and industrialisation is

defining marriage and kinship ties is unjustified.

The major fruits of development the post-indepen-

dence period have been cornered mainly by the urban

rural and triabl elites and the gaps between the

 148

masses and the intelligentia has widened.

, LINGUISTIC
145. KHUBCHANDANI (Lachman M ) . Square pegs in
round hole : issues of language and communication

in nation building. New Quest. 80; 1990, March-

April; 79-88.

We are virtually caught in the chakravyth

of struggling to fit "square pegs in round holes".

In the midst of conflicting elitist and progressive

theories, it is essential to investigate the

fundamental issues in the reconstruction of

reality. This will have a significant bearing on

a large range is one of the issues concerning the

quality of human communication in the midst of a

changing society. The transcending interests of

mankind should not allow us to loose the sight of

our cherished goals of bringing harmony through

cultural plurality on the regional national and

global scene when farming culture and communication

policies for the future.

 149

, EFFORTS, TRADE UNION,

WORKERS
146. DANG (Satyapal). Working class for national
integration. New Age. 39, 17; 1991, April, 28j
15; c.

India is a nation in the making. At the

same time it is a multi-lingual, multi-national

and multi-religious country. The question of the

national integration of national unity is obviously

of great importance. A section of the extreme left

in our country holds the view that working class

needs not bother about it. The working class

therefore, must fight for national integration and

national unity for the sake of its own interests.

If the potential capacity of the working class to

become a big force for national integration has

to be realised in actual practice. The working

class of other centres too has played a positive

role. Earlier efforts made to set against each

other Punjabi worker and hindu speaking workers

defeated by the trade union.

 150

, , , HINDI
147. VARMA (S P) . Literature and National Integ-
ration : A Gandhian Perspective. Indian Book
Chronical. 15, 1-2/ 1990, January-February; 2-3.

The major challenge to national integration

came from the barriers of language which separated

one province of India from another. A plan for

national literary organisation bring together

writers of different languages under a national

literary organisation inviting them to the summelan

and requesting them to give expression to their

views on the subjects. National integration being

dear to Gandhi's heart, he immediately agreed with

the idea. Those days there was a great deal of

parochialism and complacency among the writers of

Hindi. Hindi as well as of other literature

of the country but also for bringing about greater

national integration.

, , , HINDI and REGIONAL

LANGUAGE, SOUTH INDIA

148. SRIVASTAVA (P N) . Remove regional

imbalances. Yo jana. 31, l-2j 1987, January, 26;

40-41.

Although we have got our independence, it

 151

is going to take a larger time further to achieve

Indian nationalism, integration of various cultures

is also a very difficult and delicate problem.

Which the states of south India had started

teaching hindi on their own, no sincere efforts

was really made to teach south Indian languages

in Northern India. Had this been implemented, Hindi

would positively have been acceptable much more-lo

the South.

, , , HINDI-URDU, role of

GANDHI JI

149. BROCK (Peter). Mahatma versus the Hindi

Pandits : Notes on Gandhi's linguistic nationalism.

Gandhi Marg. 13, 3: 1991, October-December; 342.

The Mahatma, Madan Mohan Malaviya and

Purushottam Das Tandon all these "Hindi Pandits"

all agreed that the national language of the reborn

India should be Hindi; the key role played by

Gandhi - albeit at a distance in the promotion of

rashtrabhasha Hindi in the south has been generally

recognised. Instead of increasing communal strife,

Hindustani would act in Gandhi's view, as a bridge

between Muslims and Hindus. The Nationalist

leadership in colonial India encountered two

 152

formidable hurdles to National Integration. Nehru

and Gandhi represented two major models of

secularism in modern Indian political thought.

Nonetheless/ even secular parties enter into

electoral aliances with communal parties with RSS

chief or go view; a greater bowl to the Imam of

the Jama Masjid. The question of script, while

necessarily central to the question of language

in the Hindi-Urdu context does not actually touch

the illiterate majority of the speakers of the two

languages.

, , NATIONAL EMBLEM CONTROVERSY

150. WHAT A fall Nation - Buildings. Editorial

Radiance. 25, 24; 1990, February, 11; l,b.

Can any party or person of any stature and

standing use the national Emblem for personal or

party purposes. The Deendayal Research Institute

which is an extension of the R.S.S. in different

or the case is different with the R.S.S. front-

ranker, Mr. Nana Deshmukh, who thinks that he is

entitled to use the national Emblem for the

promotion of his or of the said Institute's causes.

Those who have no proper idea of the ambitions of

 153

the R.S.S. its preoccupation with the concept of

Hindutva extending right from Afghanistan down to
Sri Lanka/ its determination to either assimilate
or annihilate various religious minorities. Is
basking in the reflected glory of the government
so strong a sentiment or passion that one can stoop
even to the level of cheating - and that too by
a man of the level of Mr. Nana Deshmukh? What a
fall nation builders!

, , POLITICAL PARTIES

151. NATIONAL INTEGRATION. Editorial Hindustan

Times. 67, 101; 1990, April, 13; 11; a.

These can only be limited expectation from

the reconstituted national integration council.

The problem cannot be solved by merely passing a

resolution against communalism or secessionism or

by stressing the need for national unity. Whatever

the proposed action plan, nothing worthwhile can

be achieved unless all the political parties stand

unite in fighting the communal and secessionist

forces. This is possible only if all the political

parties commit themselves to adopt a secular

approach the Prime Minister has stressed the need

 154

for a secular system of education. The national

integration council/ however/ will have to pay

special attention to the problem in Kashmir/ Punjab

and Assam. In this direction/ the National

Integration council has a long way to go before

it can achieve its goal.

/ / POLITICS, POLITICIANS

152. KHANNA (H R ) . The roots of our conflicts.

Amity and Solidarity. 1, 5; 1987/ February; 7-9.

India is a multi-religious/ multi-lingual/

multi-ethic country/ for the people of the country

like this/ the need for a spirit of tolerance and

moderation/ of understanding and accommodating each

can not be over emphasised if they want to avoid

friction and estrangement and bring about unity

in diversity. The major culprits responsible for

bringing bad name to religion in India have been

the politicians. This was particularly so in

villages. Nation, it need to the stress/ can with

stand external danger but not the internal danger.

Another thing is to emphasise is that in order to

ensure harmony and amity and to eliminate conflicts

and lession between different section of population

it is essential that the social order must be based

upon justice.
 155

, REGIONALISM
153. TUMMALA (Krishna K ) . Religion and politics
in India. Asian Journal of Political Science. 1,
2; 1993, December; 57-76.

The use of religion by various political

parties/ paradoxically for secular purposes. The

Raitijanam Bhumi issue with particular reference to

the Bhartiya Janata Party and the mileage it

obtained through the politicization of the issue

are discussed. Demonstrating that religion and

occult are important parts of Indian life. The use

of both partisan advantage is documented. The paper

concludes on a cautionary note that the position

of over 28 percent of minority would become

lensious, and the society would be divided/ if the

Hindu religious issue were further exploited.

/ , POVERTY and UNEMPLOYMENT

154, PROBLEM OF perspective. Editorial. Janata.
42/ 14; 1987/ August/ 15; 3.

Problem of unity/ integrity and stability

have been approached from several angles/

conditions of poverty unemployment and scare

opportunities help aggravate divisions and

 156

tensions. The social disorganisation implicit in

the break up of close and integrated communities

or in the uprooting of individuals or sections from

their social moorings is no less a factor in

causing alienation or even otherwise increasing

insecurity and aggressiveness. All these and more,

are in evidence in multiple relationships/ in

creating and tormenting tensions.

, , REGIONALISM

155. GURBHAGAT SINGH. National question in

India. Statesman. 127, 8430; 1987, October, 18;
IV; a.

The turmoil that has for some time been

rocking various part of India like, Punjab,

Nagaland, Mizoram, Manipur, etc. is related to self-

consciousness of the communities living in this

region. After India won freedom all communities

believed that a new political and economic system

could be developed. But this did not happen. After

the Nehru era, as the hold of the industrial class

became stronger and they need a tight and larger

national market for their products. The revolution

that has occurred in culture theory afte Lenin and

Stalin is that; not denying the importance of

 157

economic relationship. Indias diversity needs this

much more than any other country. The looseness

of the system will mean not just more autonomy.

Our rulers should realise that the era of the

moriolithic unitarian system whether socialist or

capitalist/ has already come to an end let a

thousand flowers bloom.

l56. NANDY (Ashish). Indians before India.

Statesman. 127, 8564; 1987, August, 15; IV; a.

In our hoste to emulate the nation states

of the west. We are loosing confidence in our own

version of nationalism which has, above all, an

universal content. The ideology of nationalism

which we inherited from the freedom movement at

the time of independence had some rare features,

like prodigal children. Ultra-nationalism in India

today has become one of the clearest markers of

the absence of patriotism. All the problems of

national integration in India being with this basic

crisis of confidence. As we have come to depend

more and more on the Indian nation state. We have

lost our political capacity to find unity and

diversity and sought in uniformity, homogenity and

the projection of centralized power.

 158

157. VENKATARAMAN (R). Sense of nationhood.

University News. 27, 31; 1989, July, 31; 8-10.

While pre-independence India instilled a

sense of nationhood in people spread far and wide

through out the vast country. Post independence

India appears to be drifting away from the ideal

and yielding place to regionalism and parochialism,

instead of taking pride in the fact that one is

an Indian people glorify the facts that they are

Bengalis, Gujaratis, Kashmiris or Tamilians. In

schools and colleges, universities and

technological campuses, we as a students think

little of regions and languages and yet when we

go out of these sacred precinets, we lose our wide

and broad outlook and strink in mind inj!to

parochialists. There is a need, therefore, for the

young graduates to stand their hearts to resist

with all their energy and strength any and every

anti-national sentiments.

, , ,and COMMUNALISM

158. MATHUR (Girish). Are we still a proto-nation .

Link. 34, 1; 1991, August, 18; 9-11.

After Sriperumbudur tragedy, we still have

 159

to ask ourselves "what is India". There is no

escaping the conclusion that nation making process

in our country are still at the stage of proto-

nationali sill/ secessionism has become a

hydra-headed monster in the strategic border states

of Kashmir/ Punjab/ Assam and other North East

regions. The B.J.P. policy of mixing politics with

religion has further complicated the problem. One

wonders whether nation-making processes in the

country are still at the stage of proto-nationalism

when the BJP talks of Hindutva/ it is only seeking

the answer to today's miseries of life in terms

of the miseries of the primitive humans and take

us back to the days when the Brahmanical order was

built on rampage and ruins of the earlier Budhist

and Jain societies.

159. RANE (M A ) . Territorial and social disinteg-

ration of India. Radical Humanist. 55/ 1; 1991/

April; 47-50.

Since independence we have had an over

increasing number of Hindu-Muslim riots, the
inhumanities committed in each succeeding riot
surpassing those in the previous riots. Restricting
 160

the discussion first to the Issue of the threat

of the geographical disintegration of India/ that

is the possibility of further partition of India

or secession of certain territories from the Indian

Union. The Indian people must come to terms with

one basic fact of Indian life that we are a plural

society- The urgent need for preventing

territorial disintegration of India is to solve

the problem of Internal disintegration.

, / REGIONALISM in relationto

INTERNATIONAL ROLE

160. DATTA-RAY (Sunanda K ) . Not by fear alone:

Problem at home and abroad. Statesman. 129, 8980;

1993, April, 2; 6.

V.P. Singh has acknowledged the

constituting relevance of National Integration

Council (NIC) whose symbolic value surely is more

than any good it has even done. The subcontinent

is still facing the problem of language, region,

caste, slow social progress and economic

backwardness, not only this but also defying its

existence. JKLF, ULFA, Kashmiri's are making this

voices when Indian Airforce violated Sri Lankan

 161

air space to drop the food and medicine over Jafna/

it was seen as exercise of furness. If it believed

that Pakistan is not helping the rebel group with

automatically fall in line when Indian

demonstrator where India demonstrate its might in

relation to the subcontinents only comparable

power. Mr. Gujral says that there are two choices

consolidation of unity or further fragmentation.

The choice is harsh because of the nature of Indian

society. NIC would do well to move beyond narrow

communalism to consider how these different

interest can be fused into a coherent Indian label.

, , REGIONALISM, in relation to

NATIONALISM
161. BOSE (Arun). India and Indians:

Disintegration and reintegration. Contributions

to Indian Sociology. 25, 1; 1991, January, June;

135-50.

India's boundaries are almost instact,

barring grey or soft segments in the north-west,

north-east, east and south. Thus, the process of

disintegration and reintegration of India and

Indians are growing social realities are growing

 162

social realities; making all others subordinates

and dependent on them. It must be stressed that
the database for studying the process of disinteg-
ration and reintegration must be enlarged to
include less haphazardly than at present
qualitatively different kinds of empirical data.
The terms and condition of the reintegration of
the whole or part of present day Indian. Punjab/
internally and externally with India. Database
problems are to some extent artificially created
to erase empirical evidence of the very existence
of problems of disintegration and of conflicts over
terms of reintegration and contemporary India.

162. KHANNAN (Lakshmi). Regionalism and

Nationalism: An unequal Equation. New Quest. 69;

1988, July-August; 203-08.

National and regional have since become

arbitrary and politically loaded terms and we can
see in them two broad cultures of unequal secular
power entering into a dialogue. A culture with a
developed; assertive language of dialogue often
dominates the process of dialogue and uses the
 163

dialogue to cannibalize the culture with the low

key/ muted/ after language of dialogue.
Regionalism and nationalism may be decent/
convenient concept in themself. Alternately it may
be a better proposition to give him a 'nation' in
which he has a place in the sun for his 'region'.

/ , REGIONALISM/ SEPARATISM

163. DATTA {Prabhat Kumar). Separation in Indian

Politics. Indian Journal of Political Science. 49/

4; 1988, October-December; 517-36.

One should trace the roots of separation

of the unresolved problem of nationalities in

India. The statesman of post-colonial India

followed in the footsteps of their predecessors.

The independence and more recently involvement in

the democratic process has fired the imagination

of the nationalities and rise their level of

aspiration/ but the capitalist path of development

stands in the way. Separatist movements in the form

of separate state within the Indian Union are, in

a sense/ manifestations of a sense of being

deprived of the due share of the national cake.

 164

164. NIGAM (R A ) . Disintegration threat : Bogey

or reality. Radical Humanist. 55/ 1; 1991, April;

13-7.

Is India disintegrating? The question

clearly implies the assumption that India has been
closely integrated nation and is still holding out.
All nation building and national efforts has been,
however, and effort from above, initiated and
manage by centre. The predominant concern of the
Nehru regime were development, stability and
security. Nehru's successors have had neither the
breath of his vision nor his integrity, nor the
depth of his understanding and sensitivity. Every
time a prime minister, minister or even a political
leader of any states open his mouth it is to conjur
up the picture of disintegration.

, , , , ASSAM

165. BARUAH (Sanjib). "Ethnic" conflicts as

state-society struggle : the poetics and politics

of Assames micronationalism. Modern Asian Studies.

28, 3; 1994, July; 649-71.

In the Indian subcontinent, where the

historical legacy of state formation is marked by

 165

by an intermittant tension between to imperial

state and regional kingdoms nationalism and the
nation state may have proved to be rather
unfortunate modern transplant. Assam is a case
point, in many ways/ if Assamese micronationalism
has been shaped by orthodox ideas on what it takes
to achieve development and progress. The rise of
the united liberation front of Assam/ committed
to achieving a "sovereign Assam" through arm
struggle, marks the advent of critical ideas about
development, not unlike those of dependency theory.

166. BARUAH (Sanjib). State and separatist

militancy in Assam : winning a battle and losing

the war. Asian survey. 34, 10; 1994, October;

863-77.

The north-east Indian State of Assam was

rocked by a militant separatist movement since the

late 1980's. the militancy has now ended as a

result of counter this urgency compaigns by the

Indian army and political impact of the insurgency

in Assam had been more widespread then what the

membership strength of the separatist organisation

might suggests. The government counter insurgency

 166

compaigns have led to serious human rights

violations especially in rural areas. Deals with

militant leaders, against whom there are serious

charges of murder and extortions/ have led to

further weakening of the legitimacy of governmental

institutions. The apparent and of the militancy

therefore in likely to bring political stability

to the area.

, , , , KASHMIR
167. BAZAZ-MALIK (Gauri). Erosion of Indian

nationalism and democracy in Kashmir. Radical

Humanist. 55, 1; 1991, April; 39-46.

The down of the twentieth century brought

a new hope of socio-political awakening to the

people of Kashmir giving rise to aspirations for

freedom from nearly four centuries of tyrannical

foreign rule they had been under after Akbar who

had, fraudulently, invited Yusuf-Shah Chak, the

Kashmir King, to the mughal darbar, arrested and

banishell him to Bihar and in 1685 A.D. occupied

Kashmir himself. There is no other solution for

resolving the Kashmir imbroglio and winning back

the trust of the Kashmiri people and their real

 167

leaders under detention or peripheralised at

present/ but talk to them, bring them into the

political mainstream with an offer of anatomy to

the state and thus restore popular and democratic

peoples rule in the state.

, , , , KASHMIR & PUNJAB

168. BANERJEE (Subrata). Kashmir and Punjab :

Only way to over come mass estrangement.
Mainstream. 28, 31; 1990, May, 26; 4-5, 34.

The demand seems to be for the freedom of

the Kashmiris from the rest of the people of India

of whom they have been an integral part since human

civilization emerged in this continent. This

estrangement has been therefore the last four

decades and more in the North-East. What is,

however, more disturbing is that terror and

criminality in Punjab and Kashmir. It would,

however, be wrong to seek a solution to the Kashmir

or the Punjab. Problem in isolation from the

increasing estrangement if the Indian people,

particularly the youth from the ruling class, why

we failed to end insurgency and armed sub-version

with all the strength of our internal securities

 168

and armed forces. Our strategy of handling

insurgency and armed subversion has never been

critically discussed publically not in the least

in parliament. The threat of agression, whether

from the north-west or the north-east, cannot be

totally ruled out. At the same time today the major

threat to security is through internal subversion

with full support from across the border. There

is absolutely no doubt that our borders must be

secured. The only initiative possible in Kashmir

by the people of India today and even in Punjab.

In the ultimate analysis, it is the people

themselves and not political parties or the state

by themselves, which can secure the unity and

integrity of India.

, , , , KASHMIR role of

PAKISTAN

169. VARSHNEY (Ashutosh). India, Pakistan, and

Kashmir : antinomies of nationalism. Asian Survey.

31, 11; 1991, November; 997-1019.

Kashmir is a disputed territory between

India and Pakistan. Kashmir has twice in the part

led India and Pakistan to war, in 1947 and 1965

respectively. An armed insurgency in 1990s once

 163

again brought the two traditional foes very close

to war and most observers argued that a low-
intensity war has been underway since December 1989
in Kashmir valley. The Kashmir problem is a result
of three forces/ religious nationalism represented
by Pakistan, secular nationalism eptomized by
India/ and ethnic nationalism embodied in
Kashmiriat. In order to better understand the
problem/ two issue must be discussed. First/ why
do India and Pakistan always fight over Kashmir/
secondly/ what explains the transformation of
battle in Kashmir. The shape of the compromise
cannot be predicted/ but its lack will only prolong
the lack of sorrow.

/ / / / PUNJAB

170. LIMIT OF hypocrisy. Editorial. New age.

35/ 41; 1987, October/ 11; 2; a.

Tens of thousands of people from Punjab

had come to the streets under the auspices of the

communist party of India for the unity and

integrity of the country and against Khalistan

terrorist. A deputation of the marchess wants to

meet Prime Minister Rajiv Gandhi to submit a

memorandum/ But Rajiv Gandhi racing towards the

 170

21st century could or would not find time to meet

the deputation. But the same Rajiv Gandhi had ample

time to visit the site of yagua organised by some

Karnataka Congress M.Ps. Just because the yagua

was being performed for the safety of Rajiv Gandhi.

Rajiv Gandhi preaches about scientific culture and

modern technology, but he is not all reticent about

associating himself with backward customs/

religious rituals, superstitious practices.

171. VASFI (Ausaf Saeid). Please define the

national interest. Radiance. 23, 45; 1988, May,

29; 1, a.

The manner in which "Operation Flush Out"

has been conducted reinforces our belief that had

tact been used in "Operation Blue Star" in June

1984, the death toll would not have been as

clossal. Many a dispassionate observers feel that

in handling the Punjab situations not only tact

has been lacking on the part of the Government but

there is also some evidence now to suggest some

measures of dishonesty of purpose. The question

that still hanker for answer are first. The arms

 171

imported by Research and Analysis Wing (RAW) were

meant for whom? What is the national interest? Is
it any different from the Hindu interest?" The
reply of this embarrasing question need to be
despatched to the cell dealing with the minorities
in the Union Home Ministry, The Churmai of the
Minorities Commission, the state Chief Secretaries
as well as the minority cell at the congress-I head
quarters.

, REVIEW

172. AKHTARUL WASEY. National Solidarity :

Problems and Prospects. Democratic World. 14, 21;
1987, May, 24; 8.

The problem of national solidarity has

acquired such alarming proportions as it never had

during the last 39 years. In aggravating this malad

our national press has played a dangerous role.

The Government accepts that murder is a congnisable

offence, terrorism must be curbed with an iron

hand, but the communal riots which we might call

a manifestation of "mob terrorism" seems to be

beyond its control. Some people consider that one

language, one culture and a common law may bring

 172

to life the concept of a composite Indian

nationhood. An introductory course of religion may

be made compulsory in every college and university

and this may profitably be incorporated in the new

education policy. This might create an atmosphere

conducive to growth of amity and solidarity.

173. YADAV (R S ) . Problem of unity. Janata. 42,

14; 1987, August, 15; 15-7.

The real unity of people is based on their

mental, emotional and behavioural unity within the

broad confines of a progressive secular humanist

democracy. Hence the present crisis of India is

the product of increasing conflicts between the

out dated elements of the still continuing Indian

tradition. Eight major factors have conspired

together to block the successful forward march of

progressive humanist modernity and to clear the

reverse road to a fascist dystopia, based on our

reactionary traditions. The objective conditions

are largely created by human individuals

themselves. And for accomplishing it properly and

 173

adequately one ought to begin with self improvement

by revolutionarising one's own self first.

, / , C.P.I-M.

174. CPI-M'S ASSESSMENT. Editorial. Hindustan

Times. 67, 97; 1990, April, 9; 11; a.

CPI-M Politburo has made a correct

assessment that the threat to national unity has

grown more serious than ever before; it should make

the National Front Government reflect on the issues

that are causing the strain. The CPI-M is not

exaggerating a bit. Despite curfew and a sizable

presence of law enforcing agencies, violence

continue in Kashmir. Even as the Nation seems

nowhere near resolving the Ram Janam Bhoomi - Babri

Masjid dispute, the communal situation threaten

to worrsen with the recurrence of riot in Gujarat

and Bihar. These hardly are traces of the dynamism

which one associated with the policies in Kashmir

and Punjab soon after the national front took

office. The Prime Minister must distinguish between

Meham and Janata Dal and his strategy for these

two problems might have been, clearly these have

not worked. He should not only act but he seem to

be acting.
 174

, SOCIAL UNITY, SOCIO-ECONOMIC

INEQUALITY

175, RAO (Ch. Ramo ji ) . Let us tackle the real

issue first. Yo jana. 31/ 1-2; 1987/ January/ 26;

58-60.

Indians have always demonstrated a sense

of social unity/ transcending "the narrow

difference of caste or creed/ language/ or region

when ever the occasion has demanded. Traces the

history of the oneness of our people right from

1857 to the tragic Bhopal gas leak. Enumerates the

cause of the rise of divisive elements, he thinks

that illiteracy social and economic inequalities

and faulty centre-state relation are also

responsible for weaking the fabric of national

unity. Unhappy with the performance of educational

institution/ he desires that education in order

to be meaningful/ has to be made an instrument of

social change.

/ PROSPECTS

176. MEHRA (Manmohan). National Integration :

The need of hour. Link. 32/ 38; 1990/ April, 29;

14-5.

In our country there is an amazing

 175

diversity of language/ religion custom, creed/

culture and ideology/ and within these diverse

unitS/ there are matter vision/ communalism in the

bigest challenge to national integration/ stern

step should be taken to curb fissiparous forces

if unity and integrity of the country is to be

maintained national integration is crucial to a

strong and united India. Which is an essential

prerequisite for social and economic development.

It denotes harmony emotional attachment/ tolerance

a sense of belonging and commitment among the

religion caste/ linguistic and regional groups.

/ REVIEW
177. GOPAL SINGH. One nation one people. Amity

and Solidarity. 1/ 5; 1987/ February; 14-6.

In the present times/ only in a brief

period of 35 years/ India/ with its staggering

population/ has achieved both a political and

economic miracle. Our political democracy what ever

its shortcomings is the every of the whole of Asia/

Africa and Latin America. And potentially/

according to a World Bank report/ we are hundred

times richer than the United States. They vote by

 17G

and large for secular parties. And in times of a

national crisis like war/ they have stood solidly

by the Indian nation - to a man. thus/ we need not

more of secular education but more of morality not

only in the Government but also in the opposition,

religion/ universities/ business/ family life.

178. JOGELEKAR (K G). India - A profile of

progress. Democratic World. 18/ 31; 1989/ July,
30; 11-12.

When at the stroke of mid-night on August

15/ 1947 India awake to freedom it was in the word

of Jawahar Lai Nehru/ The First Prime Minister of

India/ "The beginning of struggle against poverty,

ignorance/ disease and inequality." And after 40

years when we look back we find out far India has

redeemed Nehru's pledge. Those who doubt the truth

of the above statesment have only to took at the

countries which become independent almost at the

same time as India. Expansion of irrigation

facilities was undertaken on a large scale. The

electric and steam locomotive made in India hauling

railway trains/ truck/ buses/ cars/ scooters/ etc.

 177

The growth rate of Indian economy stagnant at less

than 40 percent accelerated to 35 percent/ the

country is now in a position to took forward with

confidence to the achievement of the goal "Health

for all" by the year 2000.

179. KULDEP NAYAR. Integration - Some thoughts.

Amity and Solidarity. 1, 1; 1989, June, 9; 9-10.

Some Britisher genuinely believe that it

was only the British who could keep India together.

The real reason of unrest in the country today is

because of a feeling of alienation from the rulers

who are seem to have been unjust, not appreciating

the peoples problem or fear. Politicians and

political parties are trying to weaken these bonds

for their own ends. Communal organisations have

been whetted to destablize elected governments.

The nation must built the administrative and

political structure of the country on the basic

concept of autonomous existence for the various

units. Allowing them a life and purpose of their

own.
 178

180. PANDE (B N) . "Indian diversity" is on the

surface. Link. 30, 2; 1987, August, 15; 10-14.

The constitution of India set up a republic

and secular state, India possess the basic

condition for national unity namely, geographical

individuality, historical continuity and a unique

cultural personality. Attitude of mind of our

people should be oriented towards right objectives

and aims. Our country suffer from numerous internal

ill. We should unite and face the problems with

courage and confidence to internal and external.

Education could play a vital role in cementing the

spirit of integration.

181. PARANJAPE (H K ) . State of the union, unity,

integrity, stability. Janata. 42, 14; 1987, August,

15; 5-9.

Regarding the integration of the various

streams of the Indian people. The situation is not

much better. We have had more Hindu-Muslim riots

in 1986-87 than probably at any time since 1946-

47. And as regards stability, not even the most

 179

optimistic among us can today speak about the

country in terms of the maintenance of law and

order. In such a situation might is known to prove

to be right and bullies of different kinds rule

the coast. While this is the state of politics in

the country. The economy continues to develop in

a very uneven way; sectorally as well as

regionally.

, role of EDUCATION

182. TREHAN (Virendar Mohan). Influence of

present education system on national integration.
Amity and Solidarity. 2/ 11; 1988/ November; 16-7.

The educational stage nation can be removed

only by treating of the mind for life building,

man making and character making. An educated

person should be able to scout for facts and

information to organise them into knowledge by

finding their inter-relations and significance.

Use knowledge to enhance life, individual and

collective. Total education is the science of

unfolding the inherent capacities and powers of

the child, through intelligent interaction with

its natural and social environment. Thus proper

education seems to be the answer to foster communal

harmony in the country.

 ISO

183. ZAIL SINGH (Giyani). Unite to overcome anti-

national elements. Amity and Solidarity. 1, 5:
1987, February; 4-5.

Our secular, democratic structure is boldly

facing the forces of communalism and separation.

In Punjab the forces of democracy, unity, progress

and secularism continue to be engaged in the

struggle to isolate and wipe out the anti-national

elements. In the religion founded by Gurunanak,

a small section has turned religious functionaries

and Holy shrine into instrument of terror and

subvergion. Today this is the central issue of

Punjab our precious heritage of unity is diversity

can be preserved only by fighting all divisive

forces. The new education is an effective

instrument in our fight against poverty. Programme

such as Operation Blackboard, non-formal education,

adult education, vocational education, will bring

about qualitative changes in education.

, , HIGHER, JAMIA MILLIA ISLAMIA

184. ALI ASHRAF. Role of voluntary organisation

in national integration. Amity and Solidarity. 2,1;
January, 1988; 8-9.
Jamia Millia Islamia continues to play a
 181

constructive role in the educcational development

of our country. Jamia is more than an educational
institution. It is indeed a symbol of communal
harmony and national integration. About 30 years
ago an American author wrote a book in which he
claimed that India could not maintain both national
unity and democratic polity at the same time. There
are/ of course/ many challenges of regional and
ethnic conflicts. But India is now free and
committed to both national integration and
political democracy. National building is not the
exclusive task of govt. It is indeed the
responsibility of the entire people. Jamia
organised the camp and hope this camp inspires
other institutions also to do some thing for the
cause of amity and national solidarity.

/ , STUDENT

185. TREHAN (Virendar Mohan). Role of students

inn national integration. Amity and Solidarity.

1, 6: 1987, March; 14-5.

Students are a very important segment of

society and so is their role in nation building.

Apply described/ students of today are the builder

of tomorrow's India. Their education in various

 182

specialised field is an assets to the nation which

if exploited gainfully, can be an effective
instrument of prosperity for the nation. The number
of universities has also now gone up to 1500. With
reorientation of education. India now ranks third
in the world in technical main power reservoir.
Students unrest both in developing and developed
countries is regarded by many as their desire to
take part actively in the nation building activity.
If the energies and initiatives of the students
are directed to to constructive channels with
little guidance and pursuation the student
community can prove to be one of the highest assets
to the cause of peace, amity, brotherhood and
national integration.

, , , and YOUTH

186. SHARMA (M L ) . Students and the problem of

national integration. Gandhi Marg. 9, 5; 1987,

August: 300-5.

The national integration is caused by a

sense of "exclusiveness" and "separateness" felt

by sections of people. Today India is faced with

a multiplicity of problems in an unprecedented

manner and her unity is sought to be underminded

 183

by various factors - ethics, linguistic, cultural,

religious, communal, tribal, regional, confronta-
tional, party politics, etc. While it is primarily
the responsibility of the government to tackle the
problem of national integration and check
fissiparous tendencies, he stresses that each
citizen especially the youth, has a crucial and
responsible role to play in creating the right
sought of atmosphere in society. Education should
be endeavour to lay firm foundations of national
consciousness in the mind of Indian Youth. And
in stil in their minds strong commitments against
all precious and divisive influences.

, role of LEFT PARTIES

187. MATHUR (Girish). Left and passion of

patriotism. Link. 30, 11; 1987, October, 18; 7-8,

The lead for an anti-communalist compaign

should have came from the congress. But it is pre
1947 Schizophrenia has led to post independence
compromises. The congress has certainly to be
criticized for its compromise and its vacilations
in its struggle against obscurantism and against
communal and castiest forces. The climate for the
 184

changes in the social structure have to be built

by the left. It is the "solemn and supreme task"
of the left. It is for the left to unite "all
patriotic forces" and generate the "passion of
patriotism".

, role of MASS MEDIA

188. BASHIRUDDIN (S). Mass Media should help

faster unity. Yojana. 31, 1-2; 1987/ January, 26;

55-7.

At our national level, the concept of unity

forms the spiritual congruence, unity is an
historical legacy and not a political expediency,
for India has always presented a picture of unity
in diversity of India is stake all should rise with
one voice and condemn communalism and other
fissiparous tendencies that eat into stall of the
nation. He suggests that mass media should play
a positive role in fostering the concept of a
united India. Nehru emphasized the unity of mind and
heart for national integration.

189. DARSHAK. Hindi Cinema's historical role

in promoting national integration. Democratic

world. 16, 23; 1987, June, 7; 16-17.

Indian cinema, especially the Hindi cinema,
 185

has been one of the major factors in the promotion

of spirit of national integration in the country.
The Hindi cinema/ including Urdu or Hindustani,
spread the message of communal-Hindu-Muslim-Unity/
patriotism, secular outlook, oneness against the
foreign rulers, the need to be an independent and
free nation and cultural affinity. Many social and
political films took up problems that affected the
people all over India. Many Muslims and Parsi
Artists took up Hindu screen names, to make
themselves acceptable to the common man through
out the India. In the present vicious atmosphere
of communal politics and regional conflicts,
national integration has achieved primary
importance. But it is the theatrical film that had
played the most important role in bringing people
together by making them aware of their common
problems and traditions.

, , TELEVISION, SONGS

190. JAIN (Madhu). Doordarshan : Patriotic

Plugs. India Today. 16, 18; 1989, September,

30; 155.

Patriotism is now the zing thing. The pride

in the country feeling being whipped up on

 1&6

Doordarshan by a deluge of patriotic ads is being

more than matched by Television serials extolling

the virtues of India's past and present. Syed Imam

of contract/ creating the Mera Bharat Mahan series

was an efforts to do something about the penumbra

of blackness in the country. Patriotism is also

going pop/ soon viewers will be able to boogie to

songs extolling kin and country. Doordarshan plans

to telecaste 40 minutes programme on Indian pop

music. The theme songs will be national

integration/ communal harmony and being and buying

Indian.

, role of MINORITIES

191. RAHIM UDDIN KEMAL. Creative integration

the answer. Times, of India. 154, 260; 1987,

December, 11; 6; g.

The Muslims are an integral part of the

Indian plural society. Even without the muslim,

India remain in plural society. The Hindus and

Muslims were created as the main actors. After

independence, it become evident that partition

hardly should the so-called Hindu-Muslim problem.

Thus both communities name become prisoners of

 187

their own prejudices of the British era and the

Indian society is torn by communal riots. First

priority for the Indian Muslim is to recognise

themselves. Preserve their identity and culture.

Further our efforts in the field of science and

technology have largely remained initiative. Muslim

pursuit of science and technology stopped when

human value and ethical foundation were being and

destroyed by western science and technology. Muslim

can make in the venture building a great country.

, role of PANCHAYATS

192. NURUL HUDA. Role of Panchayats. Democratic

World. 18, 32; 1989, August, 6; 11-2.

The law starts with constitution and

constitution is a product of the people. In fact

any so called democracy without a profound social

emphasis at the grass root level is hardly a

democracy. Mahatma Gandhi's Philosophy of

decentralisation of economic and political powers

and the experiments towards that end were the first

attempts in this direction. The village Panchayats

shall thus, reitreated be the first and primary

stage of our social, political and economic set

 1S8

up. Article 40 states that "the state shall take

steps to organise village panchayats and endow them
with such powers and authority as may be necessary
to enable them to function as units of self
government.

, role of RELIGION

193. BHATRIA (H S). Let us follow true

traditions of religion. Amity and Solidarity. 1/

5; 1989, February; 27-8.

The turmoil in which our society exists

today is due to narrow conflicts and sharp

disagreements on social, economic and political

fronts which are causing serious concerned to all

serious minded person of varying faith and wedded

to different political ideologies. Religion in the

part formed at ethical part of our political life

and guided our behaviours towards our opponents

and even enemies. We can take pride that Lord

Budha, Lord Krishna, Lord Rama, Jesus Christ,

Prophet Mohammad. Though they belonged to the whole

universe, put their first steps in eastern land.

The glorious periods of Mauryan empire in 250 B.C.

and later Gupta period through in great religion

 189

reformation and social progress which in turned

laid down the firm foundation of a sound political

system/ secular in outlook/ liberal in action/

where freedom of individual became the key of

wo r1d .

194. DIWARKAR (R R ) . National integration and

religious harmony. Gandhi Marg. 8/ 9; 1987/

December; 300-5.

Highlights the need for a genuine national

integration in the hours of the present national

crisis and suggest that our efforts for national

integration should flow from our own rich

traditions. Thousands of simultaneous meetings will

have to be held. Pledge will have to be taken by

masses belonging to all religions and castes that

they hold national integration as important as

preservation of our national freedom and that this

cause deserves the highest priority.

/ role of SCIENTIST

195. SOM (Pijush Kanti). Scientists and communal

harmony in India. Peace and Solidarity. 1990/
January; 3-4.

The problem of communal discord in India

 190

is hydra headed. The political integration of India

occurred under a strong bureaucracy during the
British rule, without the integration of various
social and religious groups. The scientific
scepticism which is the mother of creative
intelligence has change modes of production and
dispelled religious obscurantism. But the
scientific outlook is a characteristics of the
mind. Scientist and technologist must organise
participatory action programmes so that individuals
in various groups are involved in the socio-
economic development from the grass root upwards.
The University system may create the appropriate
social interface for this purpose. We are yet to
become a society of production based on the
scientific revolution.

, role of SPORTS, CRICKET

196. SARDESAI (Rajdeep). Sports as nationalism.

Times of India. 154, 265; 1991, November, 4; 8; c.

African cricket board arrived to invite

India to become the first nation to play in South

Africa. The compaign to have the tour by Pakistan

called off and the invitation from South Africa

were obvious politial gesture. Both would seem

 19i

to prove the adage that sports and politics are

inseparable. The govt, of the day is manipulating
public opinion through sports to make certain adhoc
political choice. Some selective pollticisation
is possible because competitive sports today. At
the heart of the role of sport in modern society
is the quest of a nation's and its people's search
for an identity. The narrow nationalism has
indirectly targeted the minority community in this
country. Emotional nationalism which was whipped
up through sports could have opposite effect in
accelerating of recanceliation; secularism and
unification elsewhere in the world. The sooner our
politicians realise this use of sports/ the better.

, role of YOUTH

197. GOVARDHAN (Bhagey). Integrating the nation

through the youth. Democratic World. 20/ 7; 1991/

February/ 17; 9-10.

The integration of the country depends to

a great extent upon how this vast human resource

is organised/ trained and guided. Any kind of

separatist tendencies on ground of religion/ region

a ethenicity would spell down to the nation. Social

mobility always contributes to social integration

 192

when diverse gramps meet and exchange views. They

cast off their rigidity and become flexible. The

need of the day is to educate and train our youth

in combating all forms of parochial tendencies.

Separatist feelings and thoughtless communal

passion. An intensive countryside programme is

required to sensitise the youth to our shared

history/ common tradition and rich cultural

heritage.

, role of YOUTH FESTIVALS.

198. READY (Venkata K). Youth festivals and

national integration. University News. 32,8; 1994,
February, 21;7-8.

India as a country is, therefore, compelled

to emphasize national integration because the

countries very survival depends on and is

conditioned by the unity among the large number

of constituent states and among the variety of

factors and forces that keep the country divided.

Inter university youth festivals are playing a

pivotal role in furthering the noble cause of

national integration . Association of Indian

Universities (AIU). Till now has organised 23 inter-

university Zonal and National festivals in various

 183
parts of this vast land. The youth festival

consists of five major cultural events/ music,

dance/ theatre, literary activities and fine arts.

AIU cultural committee consisting of senior Vice-

Chancellors/ cultural experts and senior officials

from the ministry concerned. The organisation of

the Inter-University youth festival which have

becomes synonymous with j^national integration has

really being the most fascinating and challenging

venture of the AIU.

/ role of YOUTH/ SEMINAR

199. KOHLI (A S). Role of youth in national
solidarity. Amity and Solidarity. 1/5; 1988/
February; 17-20.

The National Service Scheme of Jamia Millia

Islamia University organised a pannel discussion

on "Role of youth in bringing amity and national

solidarity" recently/ Virendra Mohan Trehan/

President/ Foundation for Amity and National

Solidarity/ noted journalist Mr. Kuldeep Nayar,

Dewan Berandra Nath/ noted author and Chief editor/

Press Asia International/ A.S. Kohli/ the programme

coordinator of NSS/ addressing the young students/

explained how the task of national building should

 194

haunt us all the time. Kuldeep Nayar, in his speach

he states that our focus should be to get our

basic issues seltted. A.S. Kohli / in his remarks

expressed the need for organising national camps

to chalk out concrete role of youth in national

solidarity.

, SECULARISM

200. SHAH(AB). National Integration and secularism.

Democratic World. 19, 44; 1990, November, 4; 10.

The concept of national integration has not

received the kind of analysis it needs for a

society like ours. For integration presupposes a

certain common ground on which individual citizens

and gramps based on cast, language or religion can

stand together even in normal times and experience

a sense of belonging in this unique way can

permeate the Psyche of the people only if an

overwheeliming ma ority feel that they have a

common history and common aspiration and realise

that the later should only persuate in a manner

that would not undermine the basic unity of

nation.
 1S5

Part irh]r(0(e
][mud (OX (OS
 1S6
AUTHOR INDEX

Author's Name Entry No,

ABDUL MOGHNI 143

ABDULLAH (S M) 65

ADISESHIAN (Malcom S) 89, 135

ADVANI (L K) 54

AGARWAL (Purushottam) 126

AKHTARUL WASEY 172

ALI ASHRAF 184

ALTER (Josheph) 134

BALDEV SINGH 21

BANERJEE (Subrata) 168

BARUAH (Sanjib) 165-6

BASHIRUDDIN (S) 188

BASU (Chitta) 136

BAZAZ-MALIK (Gauri) 167

BEHERA (Subhkanta) 92

BHAGWATI (P N) 116

BHAMBRI (C P) 45

BHASIN (Prem) 66

BHATACHARIYA (Harihar) 101

BHATIA (H S) 193

BHISHT (B S) 34

BOSE (Arun) 161

 1H7

BRAR (Jasmail Singh) 97

BROCK (Peter) 149

BURNEY (SMH) 137

CELLY (Ashok) 121

CHAKRAVERTY (Nikhil) 71

CHANDRA SHEKHAR 46

CHATTOPADHYAY (Gautam) 70

CHATURVEDI (Badrinath) 84

CHATURVEDI (J P) 10

CHAUDHRI (Kameshwar) 144

DANG (Satpal) 146

DANG (Vimla) 27

DARSHAK 189

DAS (Arvind) 19, 47

DAS (Suranjan) 13

DASGUPTA (R K) 98

DASH (S C) 86

DATTA (Parbhat Kumar) 162

DATTA - RAY (Sunanda K) 73, 160

DHADDA (Siddharaj) 75

DHANUNJAY ( D ) 43

DHAWAN (V K ) 33

DIKSHIT (Sandeep) 39

DIWARKAR (R R) 194
 138

DN 74

DORIARAJ (S) 52

ENGINEER (Asghar Ali) 4,9,31,68

FOX (Richard G) 64'

GANDHI (Rajiv) 48

GHANCHI ( D A ) 41

GOGOI (Promode) 96

GOPAL SINGH 25,177

GORAY (N G) 41

GORE (M S) 141

GOVERDHAN (Bagey) 197

GREGORIOS (Paulos) 122

GUPTA (Anirudha) 60
GURBHAGAT SINGH 155

HALDAR (M K) 63

HASHIM ALI (Syed) 103

HORSTMANN (Monika) 130

INDER JIT 36

JAIN (Girilal) 94
 1S9

JAIN (Madhu) 190

JEENA (Kushal) 42

JHINGRA (Saral) 69

JOGELEKAR (K G) 178

JOHN ( M S ) 61

JOSHI ( P C ) 8

KARAN SINGH 142

KARKARIA (Bachi J) 90

KASIRAJAN (S) 38

KELKKAR (B K) 56

KHADIM HUSSAIN 24

KHANNA (H R) 152

KHANNA (J S) 23

KHANNA (Lakshmi) 162

KHIZER (Mirza M) 5

KHUBCHANDANI (Lachman) 145

KHUSRO ( A M ) 49

KOHLI (A S) 199

KOTHARI (Rajni) 117

KRISHN KANT 14, 118

KULDEEP NAYYAR 179

LIMYAE (Madhu) 58

MAHAJAN (J T) 7
 2Cfl

MALHOTRA (Avtar Singh) 44

MALIK (Yougendar K) 131

MASALDAN (P N) 76

MATHUR (Girish) 72, 5 0 , 158, 187

MATHUR (Rajendra) 26

MEHRA (Manmohan) 176

MISHRA (Laxmidhar) 109

MITRA (Ashok) 35

MULK RAJ ANAND 87

MUSHIRUL HASSAN 51

NAG (Sajal) 138, 140

NANDY (Ashis) 156

NARENDAR PANI 22

NARINDAR KAUR 114

NIGAM (R L) 164

NOORANI (AG) 80

NURUL HUDA 192

OOMEN (T K) 81

PANDEY (B N) 180

PANDEY (Gyanendra) 82

PANIKKAR (K M) 11, 16

PARANJAPE (H K) 181

PARMAR (V S) 108

PARTHASARATHI (G) 112

 201

PATEL (Raoji Bhai) 62

PATIL (Sharad) 85

PERRY (John Oliver) 17

PRABHAKARAN (G) 29

PRADEEP KUMAR 139

PRAMANIC (Swapan Kumar) 79

R

RADHAKRISHNA 53

RAHIMUDDIN KEMAL 191

RAIS AHMAD 113

RAJA (D) 40

RAJAN (Subhendu Raj) 123

RAJEEV (P V) 67

RANE (M A) 159

RANGA (N G) 127

RANGA NATHNA (Swami) 105

RAO (Ch Ramoji) 175

RAO (K Vikram Simha) 115

RAO (Rajeshwara C) 124, 132

RASHIDUDDIN KHAN 20, 88

REDDY (Venkata K) 198

ROSEL (Jakob) 55

ROY (M N) 83

ROY (Ramashry) 3

SANYA (B S) 57

SARDESAI (Rajdeep) 196

 202

SEARLE - CHATTERJEE (Mary) 128

SHAH (A B) 200
SHARMA (ML) 186
SHARMA (R P) 59
SHEIKH ALI (B) 1
SOM (Pijush Kanti) 195
RIVASTAVA (P N) 148
SUDHIR CHANDRA 95

THAPER (Romila) 15

THATTE (Yadunath) 30

TREHAN (Verendra Mohan) 12,18,32,182,185,10

TUMMALA (Krishna K) 153

UTTAM (A J)

VANAIK (Achin) 100, 133

VARSHNEY (Ashutosh) 169

VASFI (Ausaf Saied) 102, 125, 171

VATSYAYAN (Kapila) 2, 107

VENKATRAMAIAH (E S) 108

VENKATRAMAN (R) 91, 157

VERMA (S P) 147

VYAS (Ashok) 78
 203

WARIAVWALLA ( B h a r a t ) 120

YADAV (R S) 173

ZAIL SINGH ( G i a n i ) 183

 20 /
TITLE INDEX

Name of the Tile Entry No.

Adult Education and National Integration 109

Alienation and fundamental identity 130

Ambedkar's contribution to national unity 10

Appeal to the people 124

Are we really concerned with unity 75

Are we still a protonation 158

Bee in turban 37

Bring back the spirit of freedom 71

Building a united India 112

Call for unity 77

Care of a spit society 143

Communal politics and cultural regeneration 126

Communalism, nationalism and tribal

question in Tripura 101

Communication in India 8

Concept of nationalism and the question

of national integration in India 76

Concept of secularism in the Indian context 69

Confusion as consensus 19

Council for integration 45

 205

CPI-M's Assessment 124

CPI's Delhi march for communal unity 4
Creative integration the answer 191
Crises of the Indian state 117
Cultural plurality and national integra-

tion 12

Curriculum for unity 114

Danger of fascism 83

Danger to democratic institutions 11

Disintegration threat 164

Diversity in Indian unity 13

Doordarshan 190

Economic backwardness 136

Economic disparities bread divisive 137

Education for nation-building 115

EMS on nationalism and socialism 85

Erosion of Indian nationalism and democracy

in Kashmir 167

Essence of Indianness 91

Establishing and new basis of nationhood 62

Ethnic conflicts 60

Ethnic conflicts as state society struggle 165

Ethnicity and nationhood in India Today 141

 206

Fight ignorance to frage unity 28

For change, for unity, for real democracy 40

Foundation of our unity 122

Fourth dimension of Indian national

movement 140

From nationalism to globalism 142

Gandhi and national integration 61

Gandhian nationalism and hindu nationaslism 64

Healthy forces for communal harmony 2

Hindi cinema's historical role in

promoting national integration. 189

Hindu legacy should be the basic of

national integration 56

How will this quiest end 41

Human chain for solidarity 29

Ideology/ organisation and political

practice of the RSS and BJP 55

Imperatives for national integration 53

In defence of secular nationalism 59

India a profile of progress 178

India and Indianness 161

India in integration world 22

 2C7

India invented 47
India/ Hindustan and Bharat Versha 57
India is one and it is ours too 119
India, Pakistan and Kashmir 169
Indian diversity is an on the surface 180
Indian identity so frayed 26
Indian nationalism 84
Indian youth and national development 108
Indianness 17
Indians before India 156
Influence of present education system 182
Integrated the nation through the youth 197
Integration needs hard decision 36
Integration some thoughts 179
Inter faith dialogue for communal harmony 9
Iqbal and Nationalism 65
Is there a nationality question in India 100
It's plurality of cultures that blinds us 11

Jharkhand movement in perspective 24

Kannyakumari to Delhi 38
Kashmir and Punjab 168
Knit India march 30
 2GS

Left and passion of patriotism 187

Lesson on national integration 80

Letus cherish Indian nationalism 32

Let us follow true tradition of religion 193

Let us tackle the real issue first 175

Leviathan Indian state 120

Limits of hypocracy 170

Literature and national integration 147

Mahatma versus the Hindu Pandit 149

Mass Media should helps faster unity 188

Minorities and national integration in

India 97

Multiplication of nation 138

Narrow loyalties India's problem 10

Narrow loyalties and nationalism 144

Nation building 48

Nation building process in south Asia and

the phenomenon of communalism 88

Nation celebrates 78

National goals and higher education 111

National integration 1,35/105/151

National integration 176

 2G3
National integration and economic considera-

tion 23

National integration and goals of education 107

National integration and NCC 33

National integration and religious harmony 194

National integration and secularism 200

National integration/ science & technology 21

National integration through education 106

National integration through the ages 49

National integration why and how 102

National question in India 155

National solidarity 172

Nationalism an issational cut 63

Nationalism and nihilism 93

Nationalism can not be based on past 121

Nationalism in India 95

Nationalism is based on cultural plurality 16

Nationalism is the key 58

Nationalism/ national unity and national

integration/Narendra Dev's approach 66

Nationality/ nationalism and nation state 92

Nationality question 99

Nature and significance of Indian

nationali sm 86

Nehru on Hindu-Sikh relation 67

 210

Nehru, secularism and nation building 68

Not by fear alone 160

October revolution and nationalities

question 87

One nation, one people 177

One people, one nation 116

Participative democracy 87

Pessage to Indianness 90

Patriotism as a dirty word 94

People must work for national integration 34

Please defined the national interest 171

Preserve national unity and secular set up

of country 124

Problem of nation building in India 79

Problem of perspective 154

Problem of unity 173

Propagate national integration in the

countryside 7

Punjab martyr's family join unity march 42

Q
Question for identity 73

Question of nationalism and communalism 82

Reduce inequalities for harmony 135

Re-enacting dandi, recasting an image 50

 211

Regionalism and nationalism 162

Religion and politics in India 153

Religion, culture and nation 15

Religious nationalism and democratic polity 81

Re-living great moments in history 52

Remove regional imbalances 148

Restoring harmonyy 3

Role of panchayats 192

Role of students in national integration 185

Role of voluntary organisation in national

integration 184

Role of youth in national solidarity 199

Roots of our conflicts 152

Rousing welcome to Jatha from Punjab 43

Save India change India campaign end 39

Scientist and communal harmony 195

Search for the new equilibrium in Indian

Society 14

Secularism versus fundamentalism 127

Sense of nationhood 157

Separation in Indian politics 163

Sikh cry for Indian unity 98

Situation threat of Hindu nationalism 133

So, civilized living in datable today 125

 212

Somatic nationalism 134

Sports as nationalism 196

square peg in round hole 145

State and separatist militancy in Assam 166

State of the unioin, unity, integrity,

stability 181
Strange as India is 20

Strike at the roots of the problem 11

Struggle against schizophrenia 72

Student and problem of national integration 186

Sub-nationalism in Indian politics 139

Sufism and communal harmony 4

Sufism and communal harmony in Sindhi

poetry 6

Sufism and social integration 5

Swami Dayanand's contribution to Indian

nationalism 59

Symbol of Hindu-Muslim Unity 51

Tagore's thoughts on Indian unity 70

Task before the nation 46

Ten point formula to strethen India 25

Territorial and social disintegration of

India 159

Third eye of perception 2

 213

Towards national integration 103

Unashamed advocacy of Hindu Raj by RSS 132

Unite to overcome anti-national elements 183

Untouchable and Hindu nationalism 12

Varieties of national oppression 74

What a fall nation-building 150

What Indianness means 89

Working class for national integration 146

Working for integration at the grass roots 18

Yatra for harmony 31

Youth festivals and national integration 198

 4-J
214
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