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Journal articles on the topic 'Communalism India'

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Published: 4 June 2021

Last updated: 26 July 2024

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1

Copland, Ian. "‘Communalism’ in Princely India: The Case of Hyderabad, 1930–1940." Modern Asian Studies 22, no. 4 (October 1988): 783–814. http://dx.doi.org/10.1017/s0026749x00015742.

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The time has come when the communal holocaust must be confined to the Indian States, the time has come when both the Hindu and Muslim newspapers must be prevented from blowing communalism into British India. There was a time when our politicians like Gokhale rightly used to take pride in Indian States being free from communalism, which was a vice in British India.… But the table appears to have been turned.

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2

Abramov, D. "Communalism in Contemporary India." World Economy and International Relations, no. 1 (2006): 96–103. http://dx.doi.org/10.20542/0131-2227-2006-1-96-103.

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3

Amin, Zukhruf. "Hindu Orthodoxy versus Indian Pluralism." Review of Human Rights 9, no. 1 (December 15, 2023): 101–17. http://dx.doi.org/10.35994/rhr.v9i1.242.

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The rise of Hindutva or Neo-Hindu nationalism has undermined the inclusive, all embracing and coexisting nature of Indian secular democracy. The political utilization of the doctrine of Hindutva has led to multi-dimensional challenges in the Hindu majoritarian state of India. The exercise of extant communalism has driven the Indian minorities to a state of constant insecurity. It reflects religio-nationalist identity politics particularly under the Modi regime, which is posing security challenges to multiple communities in India. The divided Communalism with Hindu majoritarianism has characterized the state of India with deeply entrenched Hindu racial supremacy that has caused increasing human insecurity in India. The study analyses how the rise of Hindutva is creating problems for the Indian pluralism. The study argues that the rise of ultra-Hindu-nationalism in practice of populist identity intellectual leadership in India has threatened the human security at the domestic level.

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4

Bhambhri, C. P. "State and Communalism in India." Social Scientist 18, no. 8/9 (August 1990): 22. http://dx.doi.org/10.2307/3517339.

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5

Pandey, Anurag. "Communalism and Separatism in India." Journal of Asian and African Studies 42, no. 6 (December 2007): 533–49. http://dx.doi.org/10.1177/0021909607083219.

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6

Kesselman, Amrita, and Mark Kesselman. "Class, Communalism and Official Complicity: India after Indira." Monthly Review 36, no. 8 (January 2, 1985): 13. http://dx.doi.org/10.14452/mr-036-08-1985-01_2.

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7

Pratap Gurjar, Vishesh. "Communalism in postcolonial India: changing contours." Contemporary South Asia 25, no. 1 (January 2, 2017): 109–10. http://dx.doi.org/10.1080/09584935.2017.1307585.

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8

Ahmad, Shahbaz. "Combating Communalism through Correct Narratives." Shanlax International Journal of Arts, Science and Humanities 10, no. 2 (October 1, 2022): 1–7. http://dx.doi.org/10.34293/sijash.v10i2.5102.

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Communalism is an ideology which negates the concept of pluralism and assumes that not only the interests of a religious community are common, but these are necessarily opposed to the interests of other religious communities. In India, communalism has spread mainly due to false historical narratives. The British historians, with an aim to create Hindu-Muslim dissension, divided the Indian history into Hindu, Muslim and British periods. It was projected that Hindus and Muslims had been two homogenous blocks who have always been antagonistic to each other and the subject of history is mainly a narration of the confrontation of Hindus and Muslims. It was also propagated that the religion of Islam spread mainly by sword and there was vast desecration of temples by Muslim rulers. But this communal version of history is not supported by historical research. All religions preach love and compassion and no religion teaches hatred for any class of persons. Responsible citizens of all religions need to become vocal and give an ideological challenge to communalism. Religious fanaticism needs to be strongly condemned and the common moral values of religions be emphasized. Highlighting the correct historical narratives and emphasizing the composite Indian culture will be helpful in engendering an environment of harmony and brotherhood. If the forces of Peace and Harmony become vocal, communalism will itself take a back seat.

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9

Srimanjari. "Seminar on 'Communalism in India': A Report." Social Scientist 18, no. 6/7 (June 1990): 49. http://dx.doi.org/10.2307/3517479.

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10

van der Veer, Peter. "‘God must be Liberated!’ A Hindu Liberation Movement in Ayodhya." Modern Asian Studies 21, no. 2 (April 1987): 283–301. http://dx.doi.org/10.1017/s0026749x00013810.

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There seem to be at least two elusive concepts in the sociology of India: caste and communalism. On caste Eric Wolf makes the point eloquently: ‘The literature on the topic is labyrinthine, and the reader is not always sure there is light at the end of the tunnel’ (1982: 397). The sociological perspective on caste seems to be obscured by a great deal of confusion about the place of religious values and sentiments in Hindu society. According to Louis Dumont (1970: 6, 7), the primary object of the sociology of India should be a system of ideas and the approach that of a sociology of values. Since the religious ideology, on which the caste system is based in his view, seems to have been fixed already in the classical period of Indian civilization, caste becomes a static, a-historical phenomenon in Dumont's writing and in much of the debate originating from it (cf. Van der Veer 1985). The same may easily happen with that other most elusive concept of the sociology of India, communalism. Again Dumont can be our misleading guide here. He argues that ‘communalism is the affirmation of the religious community as a political group’ (1970: 90). In terms of their religious values and norms there is a lasting social heterogeneity of the Hindu and Muslim communities (95–8). This argument amounts to a ‘two-nation’ theory, based upon an a-historical sociology of values.

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11

Kapur, Dr Radhika. "Understanding Communalism, Secularism and Regionalism." Indian Journal of Social Science and Literature 2, no. 4 (December 30, 2023): 11–16. http://dx.doi.org/10.54105/ijssl.b1100.062423.

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The main objective of this research paper is to acquire an efficient understanding of the concepts of communalism, secularism and regionalism. Communalism is a concept in terms of which individuals are required to acquire information. They need to understand that in all societies, differences are there in religious groups. In spite of being differences in religious groups, individuals possess negative feelings in terms of other religions, hence, they are giving rise to communalism. Furthermore, India is a secular country. All the citizens of the country have the right to practice the religion of his or her own choice. Regionalism is the feeling or ideology among section of individuals, who are residing in a particular region. Communalism needs to be curbed. Individuals need to understand that all religions are vital and individuals are equal. Secularism needs to be reinforced. Regionalism needs to be fought against. Communalism and regionalism give rise to impediments within the course of progression of individuals, communities and nation as a whole. On the other hand, when individuals will acknowledge the meaning and significance of secularism, they will form positive viewpoints in terms of other religions as well as the individuals. Therefore, it is necessary for the individuals to be well-informed in terms of measures, which would be facilitating in eradicating communalism and regionalism and reinforcing secularism. The main concepts that are taken into account in this research paper are, communalism, measures to deal with communalism, secularism, measures to be implemented in reinforcing secularism, regionalism and measures to combat regionalism.

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12

Akhter, Khaleda. "Communalism and Relevance to Nazrul." Global Mainstream Journal 1, no. 1 (May 23, 2024): 19–23. http://dx.doi.org/10.62304/ijass.v1i1.151.

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Kazi Nazrul Islam, renowned for his poetry and literary works, championed Hindu-Muslim unity and secularism in India. Born into poverty and influenced by revolutionary ideals, Nazrul's writings emphasized humanity over religious divisions. He critiqued both Hindu and Muslim extremism, promoting a universalistic approach to religion. His literature sought to bridge communal divides, advocating for the harmony of souls and the recognition of truth across faiths. Nazrul's legacy of secularism remains profoundly relevant today, offering guidance in a world still grappling with religious intolerance and division. His efforts in fostering unity and challenging religious dogma remain relevant today as communal conflicts persist, highlighting his enduring legacy as a flow of harmony and social justice.

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13

Sagimbaev, A. V. "Communalism Factor in Evolution of Political Situation in British India (1920s-1930s)." Nauchnyi dialog 13, no. 5 (June 29, 2024): 475–93. http://dx.doi.org/10.24224/2227-1295-2024-13-5-475-493.

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This article delves into specific aspects of complex political processes that unfolded in the interwar decades in British India, serving as the foundation for the subsequent decolonization of Hindustan. Drawing from an analysis of documentary sources and literary works, a comprehensive overview is provided regarding the factors shaping Indian communalism and the conceptual perspectives of its proponents during the period under review. The study concludes on the contradictory nature of colonial policy during this period. On one hand, it contributed to the formation of elements of political culture within Indian society and to some extent laid the groundwork for India’s future federative system. On the other hand, its aim was to deepen divisions among various ethno-confessional and social groups of the Indian population to solidify control over a key segment of the British colonial system. The actions of colonial authorities significantly exacerbated relations between key ethno-confessional groups of the Indian population by the late 1930s, setting the stage for the dramatic post-World War II processes leading to the partition of British India into two sovereign entities. The complex relations between these entities largely shape the contemporary character of international relations in South Asia.

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14

Chandra, Bipan. "Communalism and the State: Some Issues in India." Social Scientist 18, no. 8/9 (August 1990): 38. http://dx.doi.org/10.2307/3517341.

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15

Metcalf, Barbara D., and Gyanendra Pandey. "The Construction of Communalism in Colonial North India." American Historical Review 97, no. 3 (June 1992): 913. http://dx.doi.org/10.2307/2164905.

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16

Krishna, Sankaran. "Methodical Worlds: Partition, Secularism, and Communalism in India." Alternatives: Global, Local, Political 27, no. 2 (April 2002): 193–217. http://dx.doi.org/10.1177/030437540202700204.

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17

Ahmad, Zarin. "Book review: Salah Punathil. 2019. Interrogating Communalism: Violence, Citizenship and Minorities in South India." Contributions to Indian Sociology 54, no. 2 (June 2020): 347–49. http://dx.doi.org/10.1177/0069966720916335.

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Salah Punathil. 2019. Interrogating Communalism: Violence, Citizenship and Minorities in South India. London and New York: Routledge. xiv + 161 pp. Figures, notes, bibliography, index. ₹995 (hardback).

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18

Raychaudhuri, Tapan. "Shadows of the Swastika: Historical Perspectives on the Politics of Hindu Communalism." Modern Asian Studies 34, no. 2 (April 2000): 259–79. http://dx.doi.org/10.1017/s0026749x00003310.

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A valedictory lecture is usually an anodyne statement—at its best a summing up of one's life-work, rich in wisdom and scholarship. The present exercise does not belong to that category, not merely because the speaker lays no claim to wisdom or scholarship, but because the present moment is unsuited to anodyne statements on India. Besides, the concern of this lecture has only peripheral links with my areas of professional expertise. It is addressed to a political-cum-cultural phenomenon in contemporary India which, in the opinion of many, portends a grieveous threat to the cherished values on which Indian democracy is based. We also believe that this threat, if not neutralized in time, may yet destroy the structure of polity and society which the Indian nation-state has sought to nurture; and done so, despite its many failures, with at least a modicum of success. A struggle is on for the hearts and minds of the Indian people. The present exercise is meant to be a modest contribution to the debate which is at the very heart of that struggle.

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19

Redding, Jeffrey A. "A Secular Failure: Sectarianism and Communalism in Shayara Bano v. Union of India." Asian Journal of Law and Society 8, no. 1 (February 2021): 56–71. http://dx.doi.org/10.1017/als.2020.47.

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AbstractProponents of secularism often describe their support for this form of governance in terms of the protections it provides against the excesses, dangers, and coercions of religious governance. In reality, however, the differences between secular and religious systems of governance are often overstated, with secularism’s promises being in conversation with secularism’s failures. This article explores one recent and important instance of such secular failure, namely the high-profile Indian case of Shayara Bano v. Union of India deciding the legal legitimacy of “triple talaq,” a common Indian Muslim divorce practice. During the litigation of this case, a prominent Indian Muslim organization ended up engaging in sectarian modes of argumentation, whereby aspersions were cast on the Muslim bona fides of certain persons and communities. Further, in the course of deciding Shayara Bano, a religiously diverse set of Indian Supreme Court justices found themselves disagreeing along communal lines about either the necessity or ability of the secular state to “reform” Muslim family law. In all this, sectarian and communitarian divisions in India were heightened, and the social peace and religious freedom promised by secularism were severely undermined.

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20

Dhariwal, Richa. "Tourist Arrivals in India: How Important are Domestic Disorders?" Tourism Economics 11, no. 2 (June 2005): 185–205. http://dx.doi.org/10.5367/0000000054183522.

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The Indian tourism industry has flourished in the past few years, significantly contributing to the nation's gross domestic product, foreign exchange earnings and employment. India, with its rich natural beauty, is unquestionably a destination that should promote tourism. Over the past few years the Indian government has taken various measures to do this, but the tourism potential of the country has still not been maximized. This paper presents an empirical analysis of the determinants of international tourist arrivals in India using annual data from 1966 to 2000. The results show that sociopolitical factors – communalism, terrorism and tensions with Pakistan – constitute serious threats to the tourism industry, limiting the gains that could otherwise have been realized.

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21

Patkar, Medha. "Reflections on Satyagraha in Today’s India." Social Change 51, no. 1 (March 2021): 70–79. http://dx.doi.org/10.1177/0049085721996882.

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Following Mahatma Gandhi is inspiring. But at the same time, it also brings certain feelings of guilt because one needs to follow not only his politics but also his ethics and thinking. Today neither Gandhi nor Gandhism has survived, not in our economy, not in our politics and certainly not in our society. Still, in the little things that surround us, somehow the idea of Gandhi remains alive. People who belong to the dalit, adivasi communities, farmers and labourers from the unorganised sector have shown their courage, commitment and confidence to fight their battles and continue their understanding of satyagraha and Gandhi. But times are changing. Casteism and communalism are now compelling everyone to fight a new freedom movement. What kind of satyagraha is needed to deal with these concerns? One effective way is through non-party people’s movements that necessarily define and re-define their own politics. These mass organisations have to challenge themselves to deal with the reality of not only casteism and communalism, but also that of the current development paradigm. Our next step is also to minimise consumerism to save nature, people and their livelihood.

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22

Subramaniam, Manimaran, and Rajantheran Muniandy. "On Communalism In India Indian Malaysian: Origin, Classification, Kinship And Religious Beliefs." Journal of Indian Studies 9, no. 1 (April 1, 2006): 110–16. http://dx.doi.org/10.22452/jis.vol9no1.12.

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23

SHANI, ORNIT. "The Rise of Hindu Nationalism in India: The Case Study of Ahmedabad in the 1980s." Modern Asian Studies 39, no. 4 (October 2005): 861–96. http://dx.doi.org/10.1017/s0026749x05001848.

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The massacre of Muslims in Ahmedabad and throughout Gujarat in February 2002 demonstrated the challenge of Hindu nationalism to India's democracy and secularism. There is increasing evidence to suggest that government officials openly aided the killings of the Muslim minority by members of militant Hindu organisations. The Gujarat government's intervention did little to stop the carnage. The communalism that was witnessed in 2002 had its roots in the mid-1980s. Since then, militant Hindu nationalism and recurring communal violence arose in Ahmedabad and throughout Gujarat. This study aims to shed light on the rise and nature of communalism since the mid-1980s.

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24

Giri, Saroj. "Hegemonic Secularism, Dominant Communalism: Imagining Social Transformation in India." Rethinking Marxism 22, no. 1 (January 2010): 130–47. http://dx.doi.org/10.1080/08935690903411719.

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25

Susewind, Raphael. "Interrogating communalism: violence, citizenship and minorities in South India." Contemporary South Asia 27, no. 3 (July 3, 2019): 449–50. http://dx.doi.org/10.1080/09584935.2019.1649059.

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26

Sen, Amiya Prosad. "Book Review: The Construction of Communalism in Colonial North India." Indian Historical Review 35, no. 1 (January 2008): 314–17. http://dx.doi.org/10.1177/037698360803500133.

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27

Wiebel, Andreas. "Ein Elefant auf Abwegen." PROKLA. Zeitschrift für kritische Sozialwissenschaft 46, no. 182 (March 1, 2016): 75–93. http://dx.doi.org/10.32387/prokla.v46i182.101.

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Why did Narendra Modi become the new prime minister of India? What are the consequences of his election for Indian society? After giving a brief overview over hindunational principles and history, the article focuses on two aspects: the alliance between neoliberal economy and right-wing Hindunationalism (Hindutva) and Communalism, which can be seen as the political strategy to organize majorities for this two-headed project. By shifting towards a Hindu state, India said goodbye to the secular and pluralistic columns of Nehruvianism. On the surface Modi appears to be a big reformer, but underneath one can clearly see that his economic growth agenda benefits only parts of Indian society, and that on a structural level the Hindutva movement is fighting for a cultural turning point concerning language, religion and nation, called Hindi, Hindu, Hindustan.

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28

Luo, Andi, Haiyang He, and Fang Luo. "The Historical Development of Hindu Nationalism in India." Asia Social Science Academy 10, no. 1 (February 28, 2023): 83–92. http://dx.doi.org/10.51600/jass.2023.10.1.83.

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Hindu nationalism has played a significant role in shaping the political and social landscape of India throughout its history. This paper examines the development of Hindu nationalism in India, from its emergence during the colonial period to its current state in post-independence India. The paper also analyzes the challenges and criticisms associated with Hindu nationalism, including its impact on the principles of secularism and democracy, religious violence and communalism, and the rights and freedoms of minority groups. The paper concludes by discussing the need for greater understanding and tolerance between different religious and cultural groups in India and the importance of promoting a more inclusive and diverse society.

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29

Gooptu, Nandini. "The Urban Poor and Militant Hinduism in Early Twentieth-Century Uttar Pradesh." Modern Asian Studies 31, no. 4 (October 1997): 879–918. http://dx.doi.org/10.1017/s0026749x00017194.

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The north Indian state of Uttar Pradesh has the dubious distinction of being the heartland of communalism in India. The years between the two world wars, in particular, saw the most widespread and unprecedented outbreak of communal conflict in this state. One of the significant factors underlying this escalation of communal tensions was Hindu religious resurgence and a gradual, but radical, transformation in the nature of Hinduism. Hinduism became increasingly militant and martial in its public expression. Indeed, some of the roots of so-called ‘muscular Hinduism’ that characterizes Hindu nationalism of recent years can be traced back to the 1920s and '30s. The public face of Hinduism, from this period, appeared less and less to be that of devotion and religious worship and more and more that of aggressive chants and armed displays. The dominant image of Hinduism emerged to be one of very large crowds of people, wielding staffs, flags, swords and other arms, marching in processions during religious festivals. These festivals imparted an aura of triumphant and aggressive expansionism to Hinduism, which in turn, elicited counter Muslim reactions, and contributed to the aggravation of communal tension and violence. The spread of communalism in north India in this period was marked by another, equally significant, development. Communal conflicts came to be increasingly concentrated in urban centres and a section of the urban poor came to play a pivotal role in the upsurge of Hindu martial militancy.

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30

Bayly, C. A. "The Pre-history of ‘;Communalism’? Religious Conflict in India, 1700–1860." Modern Asian Studies 19, no. 2 (April 1985): 177–203. http://dx.doi.org/10.1017/s0026749x00012300.

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Current events are always likely to turn academic and public interest back to the well-worn topic of conflict between members of India's major religions. The manner in which antagonism between Bengali immigrants and local people in Assam has taken on the form of a strife between communities, the revival of Sikh militancy, even the film ‘Gandhi’-all these will keep the issue on the boil. There are more scholarly reasons for awakened interest also. The rapid expansion of work on Indian Islam pioneered by scholars such as S. A. A. Rizvi, Imtiaz Ahmed and Barbara Metcalf has given us a new awareness of the structure and attitudes of Indian Muslim learned classes and sufis which inevitably reopens questions about the ideological component in communal consciousness. Nearer the theme of this paper, the work of Dr Sandria Freitag has provided valuable new insight into the popular mentalities which informed Hindu and Muslim behaviour in cases where violence occurred as a result of clashing religious festivals in Indian cities.

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Dr. Charu Mehrotra. "A Suitable Boy: Blurring the Line Between Fiction and Non-Fiction." Creative Launcher 7, no. 1 (February 28, 2022): 37–42. http://dx.doi.org/10.53032/tcl.2022.7.1.07.

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Vikram Seth was the son of a judge and a businessman was raised in London and India. He has written about a variety of themes and topics including music, travel, work environments, family, homosexuality and Catholic belief. He wrote poetic novel The Golden Gate and turned to prose in his epic novel, A Suitable Boy. It functions as a political fable, a roman a clef, showing the emerging polity of the newly independent India. Seth has used a variety of characters to show how in the very first decade after independence the mood of the people changed from euphoria to despondence. While debating the role of students in politics, Seth briefly mentions his central theme thus, “Their post-independence romanticism and post-independence disillusionment formed a volatile mixture” (p. 815). His diagnosis-vote-bank politics and communalism as an election tool have corroded the soul of the fledgling Indian democracy.

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Khan Banerjee, Basabi, and Georg Stöber. "Living in Harmony?" Journal of Educational Media, Memory, and Society 6, no. 2 (September 1, 2014): 42–86. http://dx.doi.org/10.3167/jemms.2014.060204.

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Three societal lines of conflict, “casteism”, communalism, and regionalism, are regarded as severe challenges in present-day India. This article discusses and compares differences between presentations of these lines of conflict in six textbook series for social sciences prepared by the Indian states of Maharashtra and Tamil Nadu, and by the National Council of Educational Research and Training (NCERT) in New Delhi. The variations in perspective, scope, and approach are related to changing educational approaches and to specific discourses of identity politics, which may be explained in terms of the impact of different positions adopted by states and the union towards the issues, and in terms of the discursive dominance of specific sociopolitical viewpoints.

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Hasan, Zoya. "Communalism, state policy, and the question of women's rights in contemporary India." Bulletin of Concerned Asian Scholars 25, no. 4 (December 1993): 5–15. http://dx.doi.org/10.1080/14672715.1993.10416134.

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34

Das, Dr Anamika. "Secularism and communalism in India: Role of the state and the citizens." International Journal of Political Science and Governance 4, no. 2 (July 1, 2022): 129–34. http://dx.doi.org/10.33545/26646021.2022.v4.i2b.184.

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35

Hand, Felicity. "Snapshots of Indian Otherness in Aparna Sen’s Cinema." Revista Canaria de Estudios Ingleses, no. 83 (2021): 91–104. http://dx.doi.org/10.25145/j.recaesin.2021.83.07.

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Aparna Sen turned to film directing in 1980 after a highly successful career as an actor. Her debut film, 36 Chowringhee Lane (1981) highlights the loneliness of an elderly Anglo-Indian woman. One of her best-known films outside India is Mr & Mrs Iyer (2002), in which an upper caste Hindu woman saves the life of a Muslim stranger in an act of personal commitment with the Other. In 15 Park Avenue (2005), a film that focusses on schizophrenia, Sen shows how the female members of a family struggle to cope with mental illness. In this article I discuss how Sen explores different ways of being Indian in these three films and how she draws attention to values such as personal commitment and tenacity in the face of disability, ageing and communalism

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36

Gundimeda, Sambaiah, and V. S. Ashwin. "Cow Protection in India." South Asia Research 38, no. 2 (May 20, 2018): 156–76. http://dx.doi.org/10.1177/0262728018768961.

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Cow protection, a potent tool in the hands of cow vigilantes for atrocities against Muslims and Dalits, has become a heavily politicised issue in contemporary India. Its roots, connecting the themes of caste-Hindu religious sentiment, communalism and economic reasoning, can be traced to the late nineteenth century, though basic problems over the intriguingly complex use of cattle are clearly much older. This article relates contemporary cow protection debates specifically to Arya Samaj arguments against cow slaughter in the late nineteenth century and publication of a special issue of the journal Kalyan, titled Gau Ank, in 1945. The discussion shows how cow protection debates in the Constituent Assembly of India and in subsequent post-independence judicial verdicts were heavily influenced by these two earlier discourses. Analysing two landmark judicial decisions on cow slaughter, the article argues further that recent judicial endorsement of cow protection legitimises Hindu majoritarian sentiments in the law, while depriving millions of Indians, not just Muslims, of fundamental rights to food and livelihood. The conclusion attempts to consider some possible solutions to the current impasse.

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Chantler, Khatidja, Geetanjali Gangoli, and Ravi K. Thiara. "Muslim women and gender based violence in India and the UK." Critical Social Policy 39, no. 2 (April 29, 2018): 163–83. http://dx.doi.org/10.1177/0261018318769814.

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This article examines how the marginality of Muslim communities in India and the UK intersects with gender based violence (GBV) in Muslim communities. We briefly outline the socio-economic positioning of Muslims and then move on to (i) discuss communalism in India and radicalisation in the UK and (ii) consider personal laws in India and the call to Sharia law in the UK to elucidate the ways in which these wider policies, legislation and discourses impact on Muslim women experiencing GBV in both contexts. We conclude that there is a continuum between state responses and community responses, and personal and criminal law in entrenching GBV at a structural and interpersonal level in both India and the UK and that the current socio-political context further limits public spaces available to Muslim women to access support for GBV.

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38

Roy, Theo. "Of Mandirs (temples) and Masjids (mosques)—Communalism and the secular state in India." Round Table 83, no. 330 (April 1994): 223–29. http://dx.doi.org/10.1080/00358539408454205.

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39

Deshpande, S. "Hegemonic Spatial Strategies: The Nation-Space and Hindu Communalism in Twentieth-Century India." Public Culture 10, no. 2 (January 1, 1998): 249–83. http://dx.doi.org/10.1215/08992363-10-2-249.

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40

Murmu, Maroona. "Book Review: Charu Gupta (Ed.), Gendering Colonial India: Reforms, Print, Caste and Communalism." Indian Historical Review 44, no. 1 (June 2017): 148–51. http://dx.doi.org/10.1177/0376983617694690.

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BELMEKKI, Belkacem. "Hindu Fanaticism in British India: A Catalyst for Muslim Separatism?" Khazar Journal of Humanities and Social Sciences 16, no. 3 (October 2013): 12–23. http://dx.doi.org/10.5782/2223-2621.2013.16.3.12.

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A great deal of research has been devoted to the explanation of the phenomenon of Muslim separatism/communalism in British India. In the main, scholars have been divided between, on the one hand, the Primordialists (such as Francis Robinson) who argued that this separatist tendency was an inevitable corollary pre-ordained from pre-modern times given the fundamental distinctions between the Muslim culture and the Hindu one, and on the other hand, the Instrumentalists (such as Paul Brass), who saw in this separatism nothing more than a stratagem orchestrated by the Muslim elite in order to safeguard their interests. This article, however, is an attempt to look at Muslim separatism from a different angle, that of fear of the Hindu majority.

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Lade, Pinky. "A Study on Communalism and Religious Hatred Through The Play “Final Solution”." IJOHMN (International Journal online of Humanities) 5, no. 1 (February 10, 2019): 5. http://dx.doi.org/10.24113/ijohmn.v5i1.111.

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This is another hot and burning topic of modern India and that is communalism. We are living in twenty second century but still we indulge ourselves in hate, bloodshed, slaughter, murder on the basis of caste and religion. We live quietly and calmly then suddenly a voice full of hatred arise and we all arise with deadly weapons, guns, and swords in our hands start slaughtering our neighbors, friends, and acquaintances. It is very shameful that we have kept hatred sleeping deep in heart and just at the spark of one tiny incident, it bursts out.

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Batabyal, Rakesh. "In search of secular template: History writing in India in the first decade of the republic." Studies in People's History 3, no. 2 (November 10, 2016): 216–28. http://dx.doi.org/10.1177/2348448916665736.

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It is argued in this article that the attainment of Independence in 1947 raised a number of new questions in the minds of Indian historians shaped by the presence of problems that the new Indian state was faced with. These involved not only a debate between nationalist and communal historiography, but also brought into prominence the Marxist school in the 1950s. There were also the beginnings laid of a ‘collaborationist’ interpretation of colonialism, of the future Cambridge School. The wheel has turned full circle now, six decades later, with a struggle with communalism and chauvinism again on the historians’ agenda.

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Robb, P. G. "Muslim identity and separatism in India: the significance of M. A. Ansari." Bulletin of the School of Oriental and African Studies 54, no. 1 (February 1991): 104–25. http://dx.doi.org/10.1017/s0041977x00009630.

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This paper arises out of dissatisfaction with wholly instrumentalist explanations of Muslim separatism in India, views which have their critics but which generally prevail nowadays, reinforced by no less an influence than that of Michel Foucault. The problem is the fundamental one of what constitutes a group, and in particular of whether or not there can be objective harmonization, ‘orchestration sans chef d'orchestre qui confère regularité’, within any set of people. At an empirical level, in regard to Indian Muslims, the debate has three main elements: what was the nature of communalism, how far Muslim separatism was a process, and whether its development was a sufficient explanation for the partition of 1947. To the extent that Muslims became separatist, they obviously might have been diverted into other attitudes, and to that extent is it important to identify events which encouraged or errors which prevented that diversion.On this occasion the discussion will begin as a review of A nationalist conscience, Mushirul Hasan's study of M. A. Ansari, and then move on to some of the issues suggested by Ansari's life and Hasan's treatment of it. The book provides an important corrective, in its emphasis and viewpoint, to the tendency to attribute the partition in India to a consistent and inevitable conflict between increasingly irreconcilable forces. The study extends and rounds out earlier work; it brings to life the alternative symbolized by Ansari, and thus casts into relief the occasions when Hindu–Muslim agreement and a common front against the British seemed possible, as in 1919–22 and 1935. The book exhibits the familiarity and maturity of understanding resulting from such an intense and long-term project of research. It is a timely contribution too, as intercommunal tensions once again mount in South Asia, and voices are heard suggesting that the secular constitution of India is inappropriate to the essential character of its people. The book's implicit thesis is that separatism did indeed evolve, with clear stages from the late nineteenth to the mid twentieth century; that its opponents were unable to arrest its advance; and that Ansari is significant for exemplifying these two points. Hasan thus illustrates an alternative to communalism offered during the struggles against British rule; it was an alternative which failed. The question is whether or not it could have succeeded.

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Ananth, V. Krishna. "The Political Economy of Communalism: Some Observations on the Contemporary Political Discourse in India." Social Scientist 29, no. 7/8 (July 2001): 48. http://dx.doi.org/10.2307/3518125.

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Jones, Kenneth W., and Sandria B. Freitag. "Collective Action and Community: Public Arenas and the Emergence of Communalism in North India." American Historical Review 96, no. 2 (April 1991): 587. http://dx.doi.org/10.2307/2163379.

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Dannhaeuser, Norbert, and Sandria B. Freitag. "Collective Action and Community: Public Arenas and the Emergence of Communalism in North India." Ethnohistory 38, no. 3 (1991): 354. http://dx.doi.org/10.2307/482383.

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SinghaRoy, Debal. "Practice of Patriotism, Ethnocentrism, Nationalism and Cosmopolitanism in India: An Interrogation." Cosmopolitan Civil Societies: An Interdisciplinary Journal 15, no. 3 (March 28, 2024): 32–46. http://dx.doi.org/10.5130/ccs.v15.i3.8728.

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The central concern of this paper is to examine intersectionalities between the ideals of cosmopolitanism, patriotism, ethnocentrism and nationalism in general, and their changing facets and interfaces in India. It argues that being a multiethnic and plural society, the civilisational ethos of India is conventionally founded on cosmopolitanism. The practice of patriotism and its accommodative principle of unity in diversity have provided the building blocks to this cosmopolitanism. During India’s independence struggle these ideals encountered the forces of modernism, ethnocentrism, communalism and ethno-nationalism. In contemporary India the forces of economic neoliberalism, developmental imbalances and persisting social and economic inequalities, post modernism, hyper modernism, populism, and cultural politics have become part of social reality. Notwithstanding the prevalence of the ideals of cosmopolitanism and civilisational interactive processes, these encounters have brought cumulative fluidity in the social, economic and political orientations in contemporary society, and have created further space for the influence of ethnocentrism and cultural politics as a means to remain rooted in society.

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Shabbir, Ghulam, Azmat Ullah, and Khizar Jawad. "HINDU-MUSLIM RELATIONS AND BRITISH POLITICS: THE EMERGENCE OF POLITICAL LEADERSHIP IN SOUTH ASIA." Pakistan Journal of Social Research 03, no. 03 (September 30, 2021): 468–75. http://dx.doi.org/10.52567/pjsr.v3i3.270.

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This research paper presents the historical background of Hindu-Muslim relations from their early period to the arrival of Europeans. It's an apotheosis of the social, cultural, and religious relations of the two communities, which from centuries living together and finally decided to partings of the ways. It also manifests the acme of Hindu-Muslim cooperation before the arrival of the western forces in India; especially the British. It is a brief analysis of the two prominent communities of India, the Hindu, and the Muslims. Further, it also emphasized on the factors which led these both communities towards the detestable environment. Which later became the prime reason for the Hindu-Muslim communalism and both nations living on together for hundreds of years were ready to part their ways. In this bitterness, the role of the British policy 'divide and rule' is also highlighted. Key Words: Hindu-Muslim Relations, Muslim Invaders in India, British Policy of Divide and Rule, Modern Education.

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CHATURVEDI, RAVI. "Theatre Research and Publication in India: An Overview of the Post-independence Period." Theatre Research International 35, no. 1 (January 27, 2010): 66–76. http://dx.doi.org/10.1017/s0307883309990381.

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This article offers an overview of theatre research and publication in India. It comes in two parts. The first examines theatre research post-independence (1947) up until the 1990s – a period of new economic thinking and a liberalization of sociocultural values. The second focuses on theatre research and publications from 2000 onwards, identifying ways in which more recent scholarship has been concerned with the concept of modernity in theory and practice; has begun to address questions of form, style, space and performativity; and has explored urgent social issues. What emerges in this overview is a feel for how complex the field of theatre research is in India given its multiculturalism. In concluding it draws attention to current and future challenges for theatre and theatre scholarship posed by issues such as globalization, communalism, terrorism and religious fundamentalism.

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