हिन्दुत्व

Hindunationalismus - Hindutva

Chronik ab 1947-08-14 bis 2013

Diese Chronik zielt nicht auf Vollständigkeit. Es sollen nur wichtige Ereignisse genannt werden bzw. Ereignisse, die beispielhaft für viele ähnliche sind.

1947-07-18

Indian Independence Act 1947: "An Act to make provision for the setting up in India of two independent Dominion states, to substitute other provisions for certain provisions of the Government of India Act, 1935, which apply outside those Dominions, and to provide for other matters consequential on or connected with the setting up of those Dominions."

Wikipedia: https://en.wikipedia.org/wiki/Indian_Independence_Act_1947. -- Zugriff am 22018-02-22

Text: http://www.legislation.gov.uk/ukpga/Geo6/10-11/30. -- Zugriff am 2018-05-22

1947-08-14/15

Teilung Indiens

Wikipedia: https://de.wikipedia.org/wiki/Teilung_Indiens / https://en.wikipedia.org/wiki/Partition_of_India. -- Zugriff am 2018-03-01

Abb.: Teilung Indiens
[Bildquelle: Themightyquill/Wikimedia. -- CC BY-SA 2.5]

1947-08-15 - 2018

Prime Minister Indiens und ihre Parteizugehörigkeit

Abb.: Prime Minister Indiens und ihre Parteizugehörigkeit 1947 - 2018
[Bildquelle: https://de.wikipedia.org/wiki/Liste_der_Premierminister_Indiens. -- Zugriff am 2018-03-25]

1947-08-15 - 1964-05-25

Jawaharlal Nehru (Hindi: जवाहरलाल नेहरू, 1889–1964) (Congress) ist Prime Minister von Indien

Abb.: Jawaharlal Nehru (Hindi: जवाहरलाल नेहरू, 1889–1964), 1947
[Public domain]

1947

Es erscheint:

Sivananda <Swami> [ஷிவானந்த்] <1887 – 1963>: All about Hinduism. -- Online: https://archive.org/details/AllAboutHinduismSwamiSivananda. -- Zugriff am 2018-05-11

"WHO IS A HINDU In a meeting of the Sanatana Dharma Sabha, Lokamanya Tilak said: “A Hindu is he who believes that the Vedas contain self-evident and axiomatic truths." The Hindu Maha Sabha has given another definition: “A Hindu is one who believes in a religion which has originated in India.” " Those who burn the dead are Hindus." This is another definition given by some. ”He who protects the cows and the Brahmins is a Hindu.” This is another definition given by some. Some define: “A Hindu is one who regards India as his motherland and the most sacred spot on earth.” Some others define: "He who calls and considers himself a Hindu is a Hindu.” Some define: "He who accepts the Vedas, the Smritis, the Puranas and the Tantras as the basis of religion and of the rule of conduct, and believes in one Supreme God (Brahman), in the Law of Karma or retributive justice, and in reincarnation (Punarjanma), is a Hindu." "He who follows the Vedic or Sanatana-Dharma is a Hindu." This is the definition by some. "He who is a follower of the Vedanta is a Hindu." This is another definition given by some others. "He who has perfect faith in the Law of Karma, the law of reincarnation Avatara, ancestor worship, Vamashrama Dharma, Vedas and existence of God, he who practises the instructions given in the Vedas with faith and earnestness, he who does Sandhya, Sraaddha, Pitri-Tarpana and the Pancha-Maha-Yajnas, he who follows the Vamashrama Dharmas, he who worships the Avataras and studies the Vedas, is a Hindu.” This is the definition given by some highly cultured men, This is the only correct and complete definition. [...] THE SPIRITUAL SOIL OF INDIA India is the sacred land which has given birth to countless sages, Rishis, Yogins, saints and prophets. India is the land that has produced many Acharyas or spiritual preceptors like Sri Sankara and Sri Ramanuja; many saints like Kabir, Ramdas, Tukaram and Gauranga Mahaprabhu; many Yogins like Jnana Dev, Dattatreya and Sadasiva Brahman; and many prophets like Buddha and Nanak. Buddha is our flesh and blood. India is proud of Guru Govind Singh and Sivaji. India is proud of king Bhoja and Vikramaditya. India is proud of Sankara and Kabir. India is proud of Valmiki and Kalidasa. Krishna, Rama and all Avataras were born in India. How sacred is India! How sublime is India! The dust of Brindavan and Ayodhya, the land trodden by the sacred feel of Krishna and Rama, still purifies the bean of countless people. Even Jesus, during the missing period of His life, lived in Kashmir and learnt Yoga from the Indian Yogins. Glory to Mother India! India is a spiritual country. India never conquered territories or annexed dominions. Military conquest is not her ambition. She wants her children to have Atma-Svarajya or Absolute Independence. She does not call upon them to rule over others. She wants them to have conquest over internal and external nature. She wants them to possess brilliant divine virtues, moral stamina and inner spiritual strength born of wisdom of the soul. Ahimsa is her weapon to have the spiritual conquest and the conquest of the minds of others. People of India have Self-realisation as their goal. They do not, generally, bestow too much attention on material prosperity and advancement. They want Yoga or communion with the Supreme Being. They practise Ahimsa, Satya and Brahmacharya. They wish to enjoy the eternal bliss of the Absolute. They are always ready to renounce worldly possessions in order to possess or realise the inner Atman or Brahman. They will sacrifice anything and everything in order to attain the immortal Atman. They are always spiritual-minded. India is the sacred land with several holy rivers and powerful spiritual vibrations. The hoary Himalayas attract the people of the whole world. It is a land peculiarly suitable for divine contemplation and Yogic practices. Every country has its own special attractive features. India is the land of Yogins and sages. This is the special attractive feature of India. This is the reason why people from America, England and all parts of the world come to India for the practice of Yoga." [a.a.O., S. 3ff. -- Fair use]

1947-08-10

Anti-Kuhschlachtungstag.

1947-09 - 1947-11

Jammu-Massaker

Wikipedia: https://en.wikipedia.org/wiki/1947_Jammu_massacres. -- Zugriff am 2018-03-01

Tote:

20.000–100.000 Muslime
20.000+ Hindus and Sikhs

Abb.: Lage von Jammu Dogri: जम्मू , Urdu: جموں )
[Bildquelle: CIA. -- Public domain]

1947-10-22 - 1949-01-01

Erster Kaschmirkrieg

Wikipedia: https://de.wikipedia.org/wiki/Erster_Indisch-Pakistanischer_Krieg / https://en.wikipedia.org/wiki/Indo-Pakistani_War_of_1947. -- Zugriff am 2018-03-23

Abb.: Kashmir (Urdu: کشمیر)
[Bildquelle: CIA. -- Public domain]

1947-12-07

Jawaharlal Nehru (Hindi: जवाहरलाल नेहरू,  1889 - 1964) über den RSS an die Chefs der Provinzialregierungen:

"We have a great deal of evidence to show that the RSS is an organisation which is in the nature of a private army and which is definitely proceeding on the strictest Nazi lines, even following the technique of organisation. [...] I have some knowledge of the way the Nazi movement developed in Germany. It attracted by its superficial trappings and strict discipline considerable numbers of lower middle class young men and women who are normally not too intelligent and for whom life appears to offer little to attract them." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 87. -- Fair use]

1948

Gründung der Nachrichtenagentur Hindusthan Samachar -- Hindi: हिन्दुस्थान समाचार

• http://www.hindusthansamachar.in/. -- Zugriff am 2018-02-22 (in Hindi)
• https://www.facebook.com/hindustansamachar1/. -- Zugriff am 2018-02-24 
• https://twitter.com/news_hs?lang=de. -- Zugriff am 2018-02-24

Wikipedia: https://en.wikipedia.org/wiki/Hindustan_Samachar. -- Zugriff am 2018-02-22

Abb.: ©Logo
[Fair use]

1948

Swami Karpatri (Hindi: स्वामी करपात्री, 1907–1982) gründet die Akhil Bharatiya Ram Rajya Parishad (ABRRP) --   Hindi: अखिल भारतीय राम राज्य परिषद ("Allindische Gesellschaft für die Herrschaft Ramas")

Wikipedia:

• https://de.wikipedia.org/wiki/Akhil_Bharatiya_Ram_Rajya_Parishad / https://en.wikipedia.org/wiki/Akhil_Bharatiya_Ram_Rajya_Parishad. -- Zugriff am 2018-03-23
• https://en.wikipedia.org/wiki/Swami_Karpatri. -- Zugriff am 2018-03-23 

1948

Gründung der Bharat Gosevak Samaj (Hindi: भारत् गोसेवक समाज - Indische Gesellschaft zum Kuhschutz)

1948

Es erscheint die Sondernummer der Zeitschrift कल्याण (Kalyan, Gita Press):

नरी अंक [Frauen-Nummer]. -- 801 S. -- Online: http://www.kalyan-gitapress.org/pdf_full_issues/nari_ank_1948.pdf. -- Zugriff am 2018-06-18

 
Abb.: Titelblatt
[Fair use]

"Nari Ank celebrated ideal mothers and the mothers of‘strong heroic sons’ throughout world history—from Mary the mother of Jesus, to the mothers of Napoleon, George Washington, Lenin, Mussolini, Hitler, Chiang Kai-shek, and closer home Syama Prasad Mookerjee and Jawaharlal Nehru." [Quelle: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9. -- S. 364. -- Fair use]

"Kalyan’s Nari Ank extracted short pieces from the writings of diverse people, from noted progressive Hindi writer Premchand who admonished his Indian 'sisters for borrowing from Western ideals and reducing themselves to instruments of pleasure' to Adolf Hitler appealing to German women not to get involved with the outside world but confine themselves to becoming good housewives and mothers. An extract from Colonel James Tod and William Crooke’s Annals and Antiquities of Rajasthan praised the domestic happiness and independence of Rajput women who stayed within the home by choice." [Quelle: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9. -- S. 367. -- Fair use]

"Nari Ank profiled more than a hundred such satis [Sanskrit: सती = Witwen, die sich auf dem Scheiterhaufen verbrennen] from myth, folklore and history, including Sati Parvati, Savitri, Anasuya, Sanyogita, Padmini and Lakshmi Bai." [Quelle: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9. -- S. 375. -- Fair use]

1948-01-14

Erste Nummer der RSS-Wochenzeitschrift पाञ्चजन्य (Panchajanya) (in Hindi).

Wikipedia: https://en.wikipedia.org/wiki/Panchjanya_(magazine). -- Zugriff am 2018-04-07
Webpräsenz: http://www.panchjanya.com/. -- Zugriff am 2018-04-07 

Abb.: Titelblatt der Ausgabe 2017-10-08
[Fair use]

1948-01-30

New Delhi (Hindi: नई दिल्ली): Nathuram Vinayak Godse (Marathi: नथूराम गोडसे, 1910 – 1949) ermordet Mohandas Karamchand Gandhi (Gujarati: મોહનદાસ કરમચંદ ગાંધી, 1869 - 1948).

Wikipedia: https://en.wikipedia.org/wiki/Nathuram_Godse / https://de.wikipedia.org/wiki/Nathuram_Godse. -- Zugriff am 2018-03-03

Abb.: Büste von  Nathuram Vinayak Godse (Marathi: नथूराम गोडसे, 1910 – 1949) im Gwalior (Hindi: ग्वालियर) Office der Hindu Mahasabha (Hindi: हिन्दू महासभा), 2017
[Bildquelle: ©https://www.indiatoday.in/india/story/nathuram-godse-mahatma-gandhi-mahatma-gandhi-mahasabha-1091075-2017-11-21. -- Fair use]

1948-02-04

Wegen der Verbindung zu Nathuram Vinayak Godse (Marathi: नथूराम गोडसे, 1910 – 1949), dem Mörder Gandhis wird der RSS (Rashtriya Swayamsevak Sangh - Hindi: राष्ट्रीय स्वयंसेवक संघ) verboten.

20.000 Swayamsevak (Hindi: स्वयंसेवक) werden verhaftet.

Das Verbot wird 1949-07-11 aufgehoben.

1948-08-15

Sultanpur (Hindi: सुल्तानपुर): Purshottamdas Tandon (Hindi: पुरुषोत्तम दास टंडन, 1882 - 1962) in einer Ansprache:

"The Musulmans must stop talking about a culture and a civilisation foreign to our country and genius. They should accept Indian culture. One culture and one language will pave the way for real unity. Urdu [اردو] symbolises a foreign culture. Hindi [हिन्दी] alone can be the unifying factor for the diverse forces in the country." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 97. -- Fair use]

Wikipedia: https://de.wikipedia.org/wiki/Purushottam_Das_Tandon / https://en.wikipedia.org/wiki/Purushottam_Das_Tandon. -- Zugriff am 2018-05-23

1948-09-13/18

Indien annektiert mit Gewalt den Fürstenstaat Hyderabad (Urdu: حیدر آباد). Es folgen schwerste Ausschreitungen von Armee und Hindus gegen Muslime.

27.000 bis 200.000 Tote

Wikipedia: https://en.wikipedia.org/wiki/Indian_annexation_of_Hyderabad. -- Zugriff am 2018-04-03

Abb.: Lage des Fürstenstaats Hyderabad (Urdu: حیدر آباد)
[Public domain]

1948-10-12

Bericht von Muhammad Ibrahim, Inspector of Waqf (Arabisch: وقف‎ - fromme Stiftung), über die Babri Masjid (Urdu: بابری مسجد) in Ayodhya (Hindi: अयोध्या):

"On investigation in Faizabad [Hindi: फ़ैज़ाबाद] city it was revealed that because of the fear of Hindus and Sikhs no one goes into the [Babri] Masjid to pray Namaz Isha [Urdu: نماز عشاء ]. If by chance any passenger stays in the Masjid he is being put in trouble by the Hindus. Out of the Sahan [Hindi: सहन - Innenhof] of Masjid there is a temple where many Pandas [Hindu-Pandits] reside and they harass the Muslims whosoever visit inside the mosque. I went at the spot and from inquiries it was revealed that the said allegations are correct. Locals went on saying to the extent that there is great danger to mosque from Hindus that they may harm its walls etc." [Zitiert in: Jain, Meenakshi [मीनाक्षी जैन ]: Rama and Ayodhya. -- New Delhi : Aryan, 2013. -- 342 S. : Ill. -- ISBN 978-81-7305-451-8. -- S. 144. -- Fair use]

1948-12-09 - 1949-01

Satyagraha [Hungerstreik] des RSS gegen sein Verbot. 60.000 Swayamsevaks werden verhaftet.

1949

Es erscheint:

The R.S.S. Constitution. -- Delhi : Bharat Mudranalaya, 1949

Article 3: "The Aims and. Objects of the Sangh are to weld together the diverse groups within the Hindu Samaj [society] and to revitalise and rejuvenate the same on the basis of its — Dharma and Sanskriti — [roughly meaning religion and culture], that it may achieve an all-sided development of the Bharatvarsha" (India). Article 4: "The Sangh believes in orderly evolution of the Society and adheres to peaceful and legitimate means for the realization of its ideals. "In consonance with the cultural heritage of the Hindu Samaj, the Sangh has abiding faith in the fundamental principle of tolerance towards all faiths. "The Sangh as such, has no politics and is devoted to purely cultural work. The individual Swayamsevaks, however, may Join any political party, except such parties as believe in or resort to violent end secret methods to achieve their ends; persons owing allegiance to such parties or believing in such methods shall have no place in the Sangh." [Zitiert in: Curran, J. A. (Jean Alonzo <Jr.>): Militant Hinduism in Indian politica : a study of the R.S.S. -- New York : International Secretariat, Institute of Pacific Relations, 1951. -- 94 S. -- Online: https://babel.hathitrust.org/cgi/pt?id=mdp.39015031477741;view=1up;seq=7 . -- Zugriff am 2018-05-29. -- S. 25. -- Fair use]

1949-07-09

Gründung der Akhil Bharatiya Vidyarthi Parishad (ABVP) - Hindi: अखिल भारतीय विद्यार्थी परिषद - एबीवीपी -- All India Students' Council

• http://www.abvp.org/. -- Zugriff am 2018-02-18
• https://www.facebook.com/ABVPVOICE/. -- Zugriff am 2018-02-24
• https://twitter.com/ABVPVoice?lang=de. -- Zugriff am 2018-02-24 

Abb.: ©Logo
[Fair use]

1949-07-11

Aufhebung des Verbots des RSS (Rashtriya Swayamsevak Sangh - Hindi: राष्ट्रीय स्वयंसेवक संघ) vom 1948-02-04

Freilassung der noch 50.000 verhafteten Swayamsevak.

1949-09-17

Gründung der Partei Dravida Munnetra Kazhagam (DMK ; Tamil: திராவிட முன்னேற்றக் கழகம் -- Dravidian Progress Federation)

Wikipedia: https://de.wikipedia.org/wiki/Dravida_Munnetra_Kazhagam / https://en.wikipedia.org/wiki/Dravida_Munnetra_Kazhagam. -- Zugriff am 2018-05-21

 
Abb.: ©Wahlsymbol
[Fair use]

1949-11-15

Ambala (Hindi: अंबाला): Nathuram Vinayak Godse (Marathi: नथूराम गोडसे, 1910 – 1949) und Narayan Dattatraya Apte (Marathi: नारायण आप्टे, 1911 - 1949) werden hingerichtet wegen des Mordes an Mohandas Karamchand Gandhi (Gujarati: મોહનદાસ કરમચંદ ગાંધી, 1869 - 1948).

Wikipedia:

• https://de.wikipedia.org/wiki/Nathuram_Godse / https://en.wikipedia.org/wiki/Nathuram_Godse. -- Zugriff am 2018-05-20
• https://de.wikipedia.org/wiki/Narayan_Apte / https://en.wikipedia.org/wiki/Narayan_Apte. -- Zugriff am 2018-05-20

1949-11-24

Die Zeitung आज  (Aaj - heute) berichtet:

"After Kartik Purnima on 5 November, three Muslims went to see Babri Masjid. Some vairagis [Sanskrit: वैरागी] present there stopped them from entering the mosque. When they persisted, the vairagis started beating them. While two of the Muslims managed to save themselves by fleeing the scene, the third one could not do the same. The vairagis broke the limbs of this Muslim who was later admitted to Shri Ram Hospital in Ayodhya. Immediately after this incident, some vairagis and sadhus started digging the graves that were there for long in front of the Babri Masjid. Meanwhile, a rumour spread in Ayodhya that sadhus would install an idol in the Babri Masjid. On 9 November, some local Muslims informed the district magistrate (K.K.K. Nair) about this rumour as well as the incidents of grave digging and thrashing of members of their community. The district magistrate instructed the city magistrate (Guru Datt Singh) to take appropriate action. But the city magistrate delayed the process and reached the spot only on 12 November. In the meantime, sadhus dug up hundreds of graves in the open ground in front of Babri Masjid. A small mosque, called Kanati Masjid, located to the southeast of Babri Masjid, was also razed to the ground and turned into a platform. Several havan kunds were created in places where graves were dug. Around the same time, in the south-eastern side of Babri Masjid, the mazar of Zanab Kidwa Sahab [widely believed to be the holy ancestor of Kidwai Muslims] was demolished. On a mound in the vicinity of Babri Masjid there used to be the famous mazar [Arabisch:  مزار‎ - Mausoleum] of Shah Hatta. One sadhu took it under his control and converted it into a mughara. The roof of the mughara is that of the mazar." [Übersetzung: Jah, Krishna ; Jha, Dhirendra K.: Ayodhya, the dark night : the secret history of Rama's appearance in Babri masjid. -- Noida : HarperCollins, 2012. -- 192 S. : Ill. -- ISBN 9789350299012. -- Kindle ed. -- Fair use]

1949-12-01

Kewalram Ratanmal Malkani (Hindi: केवल रतन मलकानी, 1921 - 2003) in der Zeitschrift The Organiser:

"Sangh [RSS] must take part in politics not only to protect itself against the greedy designs of politicians but to stop the un-Bharatiya and anti-Bharatiya policies of the Government and to advance and expedite the cause of Bharatiya through state machinery side by side with official effort in the same direction." [Zitiert in: Hindu nationalism : a reader / ed. by Christophe Jaffrelot. -- Princeton : Univ. Pr., 2007. -- ISBN 978-0-691-13098-9. -- S. 175. -- Fair use]

Wikipedia: https://de.wikipedia.org/wiki/Kewalram_Ratanmal_Malkani / https://en.wikipedia.org/wiki/K._R._Malkani. -- Zugriff am 2018-03-20

1949-12-07

Es erscheint:

The Hindu Code Bill. -- In: Organizer. -- 1949-12-07. -- S. 3

"The B.S.S. membership displayed, significant interest in the debate in Parliament in December 194-9 on the Hindu Code Bill, by means of which the Congress is attempting to codify Hindu law and also to extend the legal rights of women in Hindu society. The B.S.S. strongly opposes this proposed legislation. The bitter opposition that the Hindu Code Bill has evoked in Sangh circles is instructive. A leading "unofficial" Sangh Journal, the Organizer, proclaimed editorially: "We oppose the Hindu Code Bill. We oppose it because it is a derogatory measure based on alien and immoral principles.... "The Government says it only wants to codify the Hindu law. This is a pretension.... Hindu law is known.... it needs no codifying.,.. What the Government has set out to do under pretense of codification is to alter it, to change its basis, to violate its essential quality, ... It has prepared to manufacture us after the model of the Western man.... "The Hindu law is an organic part, a natural concomitant of Hindu culture and Hindu dharma.... Tens of crores in every generation down these countless millenniums have lived by it and found it sufficient.... "And now in place of these tried and noble life principles the bill introduces the fleeting fashionable fancies of the hour. Because people in America marry anybody they like...and can freely divorce their consorts aid remarry and re-divorce without end, Bharat too must have that business here.... "A drastic and brutally iconoclastic bill like this is beyond the Jurisdiction of the Government.... " A secular state can lay no claim to interference with the dharma — determined personal law of the people...."" [Quelle: Curran, J. A. (Jean Alonzo <Jr.>): Militant Hinduism in Indian politica : a study of the R.S.S. -- New York : International Secretariat, Institute of Pacific Relations, 1951. -- 94 S. -- Online: https://babel.hathitrust.org/cgi/pt?id=mdp.39015031477741;view=1up;seq=7 . -- Zugriff am 2018-05-29. -- S. 33. -- Fair use]

1949-12-22/23

Ayodhya (Hindi: अयोध्या), Babri Moschee (Urdu: بابری مسجد): "In der Nacht vom 22. zum 23. Dezember 1949 stellten Angehörige der Hindu Mahasabha (Hindi: हिन्दू महासभा) in der Moschee ein Bildnis vom Kind Rama (Ramlalla -- Hindi: रामलल्ला) und die Bildnisse von Rama und seiner Gattin Sita auf. Der Allgemeinheit wurde der Zutritt zur Moschee untersagt. Am 16. Januar 1950 erstritt sich die Hindu Mahasabha [Hindi: हिन्दू महासभा] durch eine Zivilklage den freien Zutritt zur Moschee. Das Gericht erließ eine einstweilige Verfügung, laut derer die Hindu-Götterbildnisse nicht beseitigt werden dürfen und die Anbetung dieser Götterbildnisse gestattet werden muss. Dieser Tag wird daraufhin später gerichtlich als Tag des "Status quo" definiert." [Quelle: https://de.wikipedia.org/wiki/Babri-Moschee. -- Zugriff am 2018-03-16] 

Vor der Moschee wird 9 Tage lang  Ramcharitmanas (Awadhi: श्रीरामचरितमानस) von Tulsidas (Awadhi: तुलसीदास, 1511 - 1623) rezitiert.

Der Sekretär des Congress in Faizabad (Hindi: फ़ैज़ाबाद) beschreibt das so:

"Mass meetings were held. Loud-speakers fitted in tongas [horse-drawn carts] and cars kept on screaming day in and day out, calling upon the people to come for Darshan [Sanskrit: दर्शन] in the Mosque where yajna [Sanskrit: यज्ञ]... was taking place, as the place of Ram’s birth was being reclaimed. People began coming in thousands also from outside the town in cars sent by the organisers of the show. Inflammatory speeches were made and it was openly announced that the Babri Mosque had to be converted into a Sri Ram Temple. Mahatma Gandhi, Congress and congressmen were openly abused." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 93. -- Fair use]

1949-12-23 9:00 First Information Report (FIR) von Pandit Ramdeo Dubey, officer-in-charge, Ayodhya Police Station, Faizabad, UP gegen Abhiram Das, Ram Sakai Das, Sudarshan Das und 50-60 Unbekannte. Anklage: Sections 147 (rioting), 448 (trespassing) and 295 (defiling a place of worship) of the Indian Penal Code (IPC):

Abb.: Lage von Ayodhya (Hindi: अयोध्या)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

Abb.: Lage des Ramlalla-Bildnisses (Hindi: रामलल्ला)
[Bildquelle: http://workshop.mod.org.in/?p=1443. -- Zugriff am 2018-03-28. -- CC BY-NC-SA 2.5 IN]

1949-12-25

Der Arya Samaj von Faizabad (Hindi: फ़ैज़ाबाद) fordert in einem Beschluss:

"The local Arya Samaj, at a meeting held on Sunday [ 2 5 December 1949] morning, resolved that all Hindu religious institutions in India which had been damaged and converted into masjids should be restored to the Hindus for being used for the purpose for which they were originally meant. The Samaj further resolved that the aforesaid policy be also observed in respect of Janam Bhoomi Temple at Ayodhya." [Leader <Allahabad>. -- Zitiert in: Jah, Krishna ; Jha, Dhirendra K.: Ayodhya, the dark night : the secret history of Rama's appearance in Babri masjid. -- Noida : HarperCollins, 2012. -- 192 S. : Ill. -- ISBN 9789350299012. -- Kindle ed. -- Fair use]

Abb.: Lage von Faizabad (Hindi: फ़ैज़ाबाद)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1949-12-25

"The pro-Muslim Congress has always ridiculed the Mahasabha as a communal organization. The Mahasabha has, at every stage, fought against the Congress’ surrender to communalism. [...] We should forget all this [the clampdown on the Mahasabha following the assassination of Mahatma Gandhi] as a bad dream. We harbour no ill feelings against the government [...] The Congress, by insisting upon a secular state, wants to convert the Indian nation into irréligion and materialism, the causes of the moral rot. If this rot is to be stopped, the ideology of a secular state must be given up and the ideology of a cultural state must be adopted. Hindus being 85 per cent of the population, their culture would be the culture of the state or Rashtra. Congress leaders say they would not allow the establishment of a Hindu Rashtra in this country; nobody wants Hindu Raj or Hindu government. Their confusion must stop. Hindu Rashtra is already there, and no power on earth can destroy it." [Quelle: Jah, Krishna ; Jha, Dhirendra K.: Ayodhya, the dark night : the secret history of Rama's appearance in Babri masjid. -- Noida : HarperCollins, 2012. -- 192 S. : Ill. -- ISBN 9789350299012. -- Kindle ed. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Narayan_Bhaskar_Khare. -- Zugriff am 2018-07-04

1950

Es erscheint die Sondernummer der Zeitschrift कल्याण (Kalyan, Gita Press):

हिंदू-संस्कृति-अंक. -- 800 S. -- Über Hindu Kultur in allen Aspekten. Bisher fast 150.000 gedruckte Exemplare

1950-01-24

Communal riots in West Bengal und Assam

• Anlass: Berichte über Misshandlung von Hindus in Ost-Pakistan
• Tote: 34 Muslime, 16 Hindus
• Verletzte: 146 Muslime, 110 Hindus
• Verhaftet: 1339 Hindus, 166 Muslime
• Orte der communal riots: Garabazar, Dum-Dum, Farashnagar, Ultadanga, Kanakurgachi

Abb.: Lage von West Bengalen und Assam
[Bildquelle: Furfur/Wikimedia. -- CC BY-SA 4.0]

1950-01-26

Inkrafttreten der Constitution of India (Verfassung Indiens)

"Article 343 {Official language of the Union } (1) The official language of the Union shall be Hindi in Devanagari script. The form of numerals to be used for the official purposes of the Union shall be the international form of Indian numerals. (2) Notwithstanding anything in clause (1), for a period of fifteen years from the commencement of this Constitution, the English language shall continue to be used for all the official purposes of the Union for which it was being used immediately before such commencement: Provided that the President may, during the said period, by order authorise the use of the Hindi language in addition to the English language and of the Devanagari form of numerals in addition to the international form of Indian numerals for any of the official purposes of the Union. (3) Notwithstanding anything in this article, Parliament may by law provide for the use, after the said period of fifteen years, of - (a) the English language, or (b) the Devanagari form of numerals, for such purposes as may be specified in the law." [Quelle: https://en.wikisource.org/wiki/Constitution_of_India/Part_XVII#Article_343_{Official_language_of_the_Union_}. -- Zugriff am 2018-03-20

Article 48 {Organisation of agriculture and animal husbandry} "The State shall endeavour to organise agriculture and animal husbandry on modern and scientific lines and shall, in particular, take steps for preserving and improving the breeds, and prohibiting the slaughter, of cows and calves and other milch and draught cattle." [Quelle: https://en.wikisource.org/wiki/Constitution_of_India/Part_IV#Article_48_{Organisation_of_agriculture_and_animal_husbandry}. -- Zugriff am 2018-03-25]

1950-02

Schwere communal riots gegen Hindus in East Bengal (Bengali: পূর্ব পাকিস্তান - Ost-Pakistan). Zwischen 1950-02-10 und 1950-02-20 werden 10.000 Hindus getötet. 1950-02/03 fliehen 860.000 Hindus nach Indien.

Wikipedia: https://en.wikipedia.org/wiki/1950_East_Pakistan_riots. -- Zugriff am 2018-03-24

Abb.: Lage von East Bengal (Bengali: পূর্ব পাকিস্তান - Ost-Pakistan)
[Bildquelle: Furfur/Wikimedia. -- CC BY-SA 4.0]

1950-03-09

In einem Rundschreiben ruft die Hindu Mahasabha (Hindi: हिन्दू महासभा) alle ihre Aktivisten auf, 1950-03-27, das Geburtsfest von Rama (Sanskrit: राम), zum Ram Janmabhoomi Day (Hindi: राम जन्मभूमि दिवस) zu machen:

"Attempts should be made to contact all the authorities of the temples in your town, particularly Shree Ram Temples. [...] All should be requested to conduct special prayer for retention of this shrine where Lord Ram was born, with the Hindus, and be asked to tell the congregation which assembles for celebrating the birth of Shree Ramchandra regarding the episode. The congregations in the temple also should be requested to pass similar resolutions. It is hoped that this matter will be given urgent attention and every attempt will be made to see that the Day becomes a success. Arrangements for the publicity also should be properly made and reports of the observance of the day should be sent to the Head-Officer here." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 95 -- Fair use]

1950-04-09 - 1950-07-25

1,3 Millionen Hindus fliehen aus  East Bengal (Bengali: পূর্ব পাকিস্তান - Ost-Pakistan) nach West Bengal (Bengali: পশ্চিমবঙ্গ - Indien).

1950-05-08

Beginn des Wiederaufbaus des Hindu-Tempels von Somnath (Gujarati: સોમનાથ) an der Stelle einer Moschee. Die Moschee wird um einige Kilometer versetzt.

Abb.: Lage von Somnath (Gujarati: સોમનાથ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

Wikipedia: https://de.wikipedia.org/wiki/Tempel_Somnath / https://en.wikipedia.org/wiki/Somnath_temple. -- Zugriff am 2018-03-21

1950-06-13

Mahant Digvijay Nath (Hindi: महन्त दिग्विजयनाथ, 1894 - 1969), Generalsekretär der Hindu Mahasabha (Hindi: हिन्दू महासभा):

"If the Hindu Mahasabha attains power, it would deprive the Muslims of the right to vote for five to ten years, the time that it would take for them to convince the government that their interests and sentiments are pro-Indian." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 108. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Digvijay_Nath. -- Zugriff am 2018-05-23

1950-12-17

Vadnagar (Gujarati: વડનગર): Geburt von Narendra Damodardas Modi (Gujarati: નરેંદ્ર દામોદરદાસ મોદી)

Vater: Damodardas Mulchand Modi (Gujarati: દામોદરદાસ મૂલચંદ મોદી, c.1915 – 1989). Beruf: Inhaber einer Teebude auf Bahnsteig des örtlichen Bahnhofs.
Mutter: Hiraben Modi (Gujarati: હીરાબેન મોદીના, born c.1920)
Kaste: Ghanchi (Gujarati: ઘાંચી) (Ölmüller), OBC (Other Backward Class)

Wikipedia: https://de.wikipedia.org/wiki/Narendra_Modi / https://en.wikipedia.org/wiki/Narendra_Modi. -- Zugriff am 2018-03-09

Abb.: Lage von Vadnagar (Gujarati: વડનગર)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

Abb.: Lage von Vadnagar (Gujarati: વડનગર)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

Abb.: Narendra Damodardas Modi (Gujarati: નરેંદ્ર દામોદરદાસ મોદી)
[Bildquelle: DonkeyHotey. -- https://www.flickr.com/photos/donkeyhotey/14036449217/in/photolist-nomtk8-SoFuNG-qCq93b-22GyhKC-idwndN-cTkbSu-9DWE23-aFW3wZ-m9tbYe-vVL7rY-9eRpAR-beo68Z-axnnhd-gqWpDe-VV1asP-qTT42C-osjcrx-U9Sz7G-RDdLSb-T3TuLu-9CG51N-qr87BR-awNySm-TcQKtE-T3Tuzh-pF8YZp-VYEG4n-sm1N64-9HwxiN-9DTDXi-c6hLB7-9sdtzW-amWmM9-bdhJyF-QDKpjh-Xm33oZ-amTCWH-sa7zBB-dHPrCR-9HtFA2-9CG6KA-gx8YaG-bq9k1H-gUMZwB-9rknN8-aedou5-X8yguY-9uayT3-9qN2k9-kwGXNM. -- Zugriff am 2018-03-25. -- CC BY-SA 2.0]

Modi zu Hindutva (nicht datiert):

"I believe that Hindutva is a way of life. It has survived all kinds of assaults. In the past ten thousand years, so many vicharadharas (ideologies) have suffered in some way or the other. Not Hinduism. Hinduism stays with the times. It keeps up with the times. It is relevant to our times. Hindutva teaches restraint, advises individuals not to be a burden on society, and suggests responsibility. Hindutva is over ten thousand years old; Christianity some two thousand years old, and Islam about 1,400 years old. Christianity and Islam are religions. Hindutva is a way of life. It is incomparable and scientific. In ancient Sanskrit it is known as sanatana dharma or the eternal way of life. It is not rigid. It is liberal, able to adjust." [Zitiert in: Kamath, M. V. [ಎಮ್. ವಿ. ಕಾಮತ್] <1921 - 2014>  ; Randeri, Kalindi: The man of the moment : Narendra Modi. -- New Delhi : Times, 2013. -- 419 S. : Ill. -- ISBN 978-93-259-6838-7. -- S. 178. -- Fair use]

1951

Abb.: Politische Gliederung Indiens 1951
[Bildquelle: Furfur/Wikimedia. -- CC BY-SA 4.0]

1951

Ein RSS Funktionär über Adolf Hitler (1889 - 1945):

"Hitler, whom Guruji [Madhav Sadashiv Golwalkar -- Hindi: माधव सदाशिव गोलवलकर, 1906 - 1973] and we admired for his sense of discipline and his attempts to eliminate angularities for German culture, failed in his purpose because he did not elevate his program to the spiritual plane and he favored foolish aggression in Europe [...] We do not believe in dictatorship in the Western sense, but we also do not believe in the cultural anarchy and insipid, valueless secularism which now seem to dominate in the West. A disciplined society, deeply imbedded in our ancient culture, is our aim. Guruji promises to take us to this goal if only we have the patience and the will power to prepare for our day which will come." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 64, Anm. 239. -- Fair use]

1951

Es erscheint:

Curran, J. A. (Jean Alonzo <Jr.>): Militant Hinduism in Indian politics : a study of the R.S.S. -- New York : International Secretariat, Institute of Pacific Relations, 1951. -- 94 S. -- Online: https://babel.hathitrust.org/cgi/pt?id=mdp.39015031477741;view=1up;seq=7 . -- Zugriff am 2018-05-29

Nach dieser Quelle (S. 44)  gibt es 631.500 Swayamsevaks (Hindi: स्वयंसेवक) des RSS. Davon ca. 300.000, die voll teilnehmen. Die regionale Verteilung zeigt folgende Karte:

Abb.: Regionale Verteilung der 631.500 Swayamsevak (Hindi: स्वयंसेवक) des RSS, 1951
[Datenquelle: a.a.O., S. 44]
[Kartenquelle: Furfur/Wikimedia. -- CC BY-SA 4.0]

1951-04-28/29

Jaipur (Hindi: जयपुर): Neufassung der Verfassung der Akhil Bharat Hindu Mahasabha (Hindi: अखिल भारतीय हिन्दू महासभा)

"2. JURISDICTION The jurisdiction of the Hindu Mahasabha shall extend to the whole of India or Bharat, as it existed before August 14, 1947. 3.AIM The aim of the HINDU MAHASABHA as it to establish a really democratic Hindu State in Bharat, based on the culture and tradition to Hindu Rashtra and to re-establish Akhand Bharat by all constitutional means." 4. OBJECTS The objects of the Hindu Mahasabha are: To remove all forms of inequalities and disabilities and thus to establish an order in which all nationals will enjoy equal opportunities to serve the State. To assure to each national, full freedom of thought, expression, association and worship, not inconsistent with the national interest To make Bharat militarily strong and self-reliant in defense. To promote the glorious ideals of Aryan womanhood and to establish Ashrams for the protection, education and vocational training of women and children. To make Bharat politically, economically, morally and materially strong and self-reliant To remove gross inequalities in the distribution of wealth, to assure a decent standard of living to each national and to secure to the workers and peasants their rightful share in economy of the country and to promote class co-ordination instead of class conflict. To reclaim all those who have left Hindu fold and welcome others into it. To promote protection of cow and its progeny and to ban cow slaughter. To establish Sanskritised Hindi as the National Language and Devnagari as the National Script, with due regard to regional languages. To cultivate friendly relations with other nations with a view to maintain internal and international peace and progress. To ameliorate the economic, social and political conditions of the so called Scheduled Castes and Scheduled Tribes as well as the Backward Classes, so as to bring them on par with other nationals of the country as early as possible. [Fassung vom 1990-09-09] [Quelle: http://website.akhilbharathindumahasabha.org/?page_id=22. -- Zugriff am 2018-03-23. -- Fair use]

Aus der Presidential Address von Narayan Bhaskar Khare (Marathi: नारायण भास्कर खरे, 1884 - 1970):

"... If these foreign faiths are assimilated in the all pervading Hindu Pantheon, their methods of worship and prayer would be exactly the same as at present, but they must observe certain unwritten Dharmic principles followed by all Hindus. They must call themselves Hindus. They must align themselves for better or for worse, as against all other outside groups in the whole world.. .they must abstain from cow-killing and beefeating. And they must regard the ‘Ancient History of India’ as their own; and respect the heroes of Indian history although they may have been (sic) descended from people who may have fought against these heroes in the past. If this happens the whole of India will be knit together and form itself into a mighty Hindu Nation. And there will be no communal problem at all and this would pave the way for Akhand Bharat. In short, these faiths must not look for their culture to Arabia, Europe, Persia or Palestine, but must adopt Bharatiya culture, which in essence is not different from Hindu culture. I believe it would not be disputed that the foregoing conditions are the minimum for the establishment of homogeneous Nationalism in the country. All those who are not prepared to be loyal to the country and fight for its glory and greatness and who do not want to live amicably, harmoniously and peacefully with the majority of its inhabitants have no right to live in that country. Such people should immediately leave this country’ and go to any other country which is dear to their heart... ... one can say without any fear of contradiction, that times are now favourable as never before to make concerted attempts for assimilating foreign elements in Hindu society and to achieve complete unity amongst sections of the population by a steady process of Nationalisation based on one homogeneous culture.." [Zitiert in: http://shodhganga.inflibnet.ac.in/bitstream/10603/17640/7/07_chapter%202.pdf. -- Zugriff am 2018-04-13. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Narayan_Bhaskar_Khare. -- Zugriff am 2018-05-23

1951-05-11

Es erscheint:

Munshi, Kanaiyalal Maneklal [Gujarati: કનૈયાલાલ માણેકલાલ મુનશી] <1887-1971>: Somnath, the shrine eternal : souvenir published on the occasion of the installation ceremony of the Linga in the new Somanatha Temple on May 11, 1951. -- o.O. : Somnath Board of Trustees, 1951. -- 117 S. : Ill. ; 25 cm

Wikipedia: https://en.wikipedia.org/wiki/Kanaiyalal_Maneklal_Munshi. -- Zugriff am 2018-05-23

1951-10-21

Delhi (Hindi: दिल्ली): Gründung der Partei Bharatiya Jana Sangh (BJS) --  Hindi: भारतीय जन संघ („Indische Volksvereinigung“)

Die Partei geht 1974 in Bharatiya Lok Dal (BLD) Hindi: भारतीय लोक दल („Indische Volkspartei“) auf

Wikipedia: https://de.wikipedia.org/wiki/Bharatiya_Jana_Sangh / https://en.wikipedia.org/wiki/Bharatiya_Jana_Sangh. -- Zugriff am 2018-03-20

Aus dem Wahlprogramm für die Lok Sabha Wahl 1952:

""Secularism, as currently interpreted in this country, however, is only a euphemism for the policy of Muslim appeasement. The so-called secular composite nationalism is neither nationalism nor secularism but only a compromise with communalism of those who demand a price even for their lip loyalty to this country." [Zitiert in: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9 . -- S. 339. -- Fair use]

1952 / 1957

Gründung von Vidya Bharati Akhil Bharatiya Shiksha Sansthan [Vidya Bharati] -- Hindi: विद्या भारती अखिल भारतीय शिक्षा संस्थान - विद्या भारती -- Vidya Bahrati All India Institute of Education

• http://vidyabharti.net/ - Zugriff am 2018-02-21.
• https://twitter.com/VidyaBharti19?lang=de. -- Zugriff am 2018-02-24

Abb.: ©Logo
[Fair use]

1952

Wahlprogramm der Hindu Mahasabha (Hindi: हिन्दू महासभा):

"[The Party] stands for reestablishment of a Hindu Raj in Bharat with a form of Government in accordance with the Hindu conception of polity and economy. The Hindu Mahasabha intends to develop Bharat as a National home for Hindus where the sublime qualities of Hindu ideology can find a place for self-fulfillment. The Hindus possess a characteristic outlook on life, a well-defined cultural background, distinct historical traditions and are thus easily distinguishable from others. The misconceived notion of secular democracy cannot inspire the masses. It is the ideal of Hindu Rashtra alone which can make people residing all over Bharat and speaking different tongues united in common purpose, strong in combined action and capable of making India a powerful nation. Hindu Rashtravad is a dynamic and progressive conception capable of absorbing all modern scientific inventions and modern social and economic thoughts. [...] to develop the country as a first rate military power in order to make its voice felt in the United Nations [...] maximum freedom in trade and commerce [...] The Hindu Mahasabha is not wedded to any ism. It does not believe that classless society is ever possible. So long as society is based on division of labor, existence of classes with varying interests is inevitable. The Hindu Mahasabha does not believe in class war. It believes in the national coordination of class interests to the mutual benefit of all. [...] moral and religious education not sectarian but based on broad principles of Hindutva will be imparted in all educational institutions and suitable arrangements for teaching Sanskrit in advanced schools will be made on a large scale [...] The Hindu Mahasabha believes that Hindus have a right to live as Hindus and rule, legislate and govern themselves in accordance with Hindu ideals. Hindu Rashtra has to be established and a Hindu ideology must have a homeland for its unfoldment." [Zitiert in: McKean, Lise: Divine enterprise : gurus and the Hindu nationalist movement. -- Chicago : University Press, 1996. -- 361 S. : Ill. -- ISBN 0-226-56010-4. -- S. 98f. -- Fair use]

1952-10-26

Bharatiya Jana Sangh (BJS) --  Hindi: भारतीय जन संघ („Indische Volksvereinigung“) veranstaltet zusammen mit RSS einen Anti-Cow Slaughter Day. Gleichzeitig beginnen sie mit der Sammlung für Unterschriften für eine Petition für ein Verbot der Kuhschlachtung.

1952-12

Kanpur (Hindi: कानपुर): Resolution on Indianisation passed by Bharatiya Jana Sangh [Hindi: भारतीय जन संघ]

"The resolution on Indianisation passed by Bharatiya Jana Sangh [Hindi: भारतीय जन संघ], at its Plenary Session held at Kanpur, in December, 1952, under the Presidentship of Late Dr. Shyama Prasad Mukherji [Bengali: শ্যামাপ্রসাদ মুখোপাধ্যায়, 1901 - 1953]. It is the considered view of the Jana Sangh which is borne out by the history of other countries as well that geographical unity alone cannot sustain nationalism. So long as the people of India shared a common national outlook and owned a common culture, its unity and nationalism were preserved in spite of its being divided into a number of states. It was only when the foreign rulers of this country for their selfish political ends ignored and denigrated Indian way of life and culture and tried to impose foreign mode of life and culture on it, that Indian nationalism got undermined. As a result in spite of loud declaration about India being one nation, the two nation theory reflecting Muslim communalism triumphed, the country was partitioned and it was made impossible for non-Muslims to live in the areas included in Pakistan. On the other hand the mentality behind the two nation theory continues to get sustenance in truncated India by the policy of the bolstering up of Muslim separatism through encouragement and support to the stand that Muslims have a separate culture. This has become the greatest hurdle in the way of national reconstruction and natural unity. Therefore, Jana Sangh resolves that in the interest of proper evolution of Indian nationalism and a national outlook it is essential that the concept of the whole of India and all its people irrespective of their way of worship, sect or region being one nation with one culture be stressed and propagated among the people. To achieve that end the people and Government must act on the following lines: Education should be based on national culture and tradition. Knowledge about Upnishadas [Sanskrit: उपनिषद्], Bhagvad Geeta [Sanskrit: भगवद्गीता], Ramoyana [Sanskrit: रामायण], Mahabharata [Sanskrit: महाभारत] and the literature and literary figures of the modern Indian languages who have contributed towards revival and preservation of Indian cultural traditions be disseminated and efforts should be made to bring that day nearer when knowledge about this common cultural stream will be considered essential by people of all parts of the country.   Birthdays of national heroes and other national days be celebrated in a national way in which all people irrespective of caste, creed or region should participate and the Government should extend its administrative and monetary co-operation for such celebrations.   The major festivals of the country like Holi [Hindi: होली], Diwali [Hindi: दिवाली ], Raksha Bandhan [Hindi: रक्षा बंधन] and Vijay Dashmi [Hindi: विजयदशमि] be treated as national festivals and celebrated as such.   Special attention should be paid to development of national and regional language and their use in all fields of activity so that the Indian life may develop on the basis of national culture and genius.   Sanskrit language should be revived and its knowledge be made compulsory for all votaries of higher learning. At the same time Devnagri [Sanskrit: देवनागरी] should be popularised and accepted as the common script for all the Indian languages.   Indian History should be so re-written that it may become the record of the Indian people and not merely of foreign invaders and conquerors. The division of history into periods should be based not on the names of foreign invaders but on the basis of social movements and revolutions which have played a vital part in the evolution of the Indian society. The story of expansion of Indian thought and culture outside India should have a special place in the text books on Indian history.   It is essential for the cultural uplift and national unity that Hindu society removes its internal weaknesses. Particular attention should be paid by it to the removal of social disparities and creation of a sense of oneness in all sections of Hindu society by uplifting the backward sections and removing the feeling of high and low on the basis of caste. To that end it is essential that social and religious festivals be celebrated in a collective and disciplined way and co-operation of all strata of society be received in such celebrations. Along with this internal reform it is the duty of the Hindu society to make concerted efforts to Indianise those sections of the Indian society which have been cut off from the national mainstream because of the influence of foreign invaders and foreign missionaries or have remained cut off from it for other reasons." [Zitiert in: Madhok, Balraj [बलराज मधोक ] <1920 - 2016>: Indianisation : [an explosive viewpoint in Indian politics that is appreciated, admired, criticised and often misunderstood]. -- Delhi : Hind pocket books, [1970]. -- 162 S. -- (An orient paperback ; E-65). S. 123ff. -- Online: https://archive.org/details/IndianizationBalrajMadhok. -- Zugriff am 2018-03-19. -- Fair use]

1952-12

Jashpur (Hindi: जशपुर): Gründung von Akhil Bharatiya Vanvasi Kalyan Ashram -- Hindi: अखिल भारतीय वनवासी कल्याण आश्रम -- All India Forest Dwellers Welfare Shelter

• http://www.kalyanashram.org/. -- Zugriff am 2018-02-21.
  letzte eigene Webpräsenz 2016: https://web.archive.org/web/20131030140806/http://kalyanashram.in/ -- Zugriff 2017-06-23.
• https://www.facebook.com/Vanvasi/. -- Zugriff am 2018-02-24  

Abb.: ©Logo
[Fair use]

1952-12

Petition des RSS für Verbot der Kuhschlachtung. Hunderttausende von Unterschriften werden gesammelt.

1953

Bombay (Marathi: मुंबई): Gründung der Chinmaya Mission

Webpräsenz: http://www.chinmayamission.com/. -- Zugriff am 2018-05-11

Wikipedia: https://en.wikipedia.org/wiki/Chinmaya_Mission. -- Zugriff am 2018-05-11

Abb.: ©Logo
[Fair use]

"In 1987 at Sandeepany in Bombay in an address to the graduating class taught by Swami Tejomayananda, Swamiji told the new brahmacharis The old idea of a brahmachari is one who goes and brings food for the guru and then eats and sleeps In this way, Hinduism has reached a state of decadence and disaster Now you are carrying the same name, but not the same form We are creating an army of workers for the protection of Hinduism and for its further development—to rediscover the true heart of Mother India for the people." [Quelle: Patchen, Nancy:  The journey of a master : Swami Chinmayananda : The man, the path, the teaching. -- Bombay : Central Chinmaya Mission Trust, 1999. -- ISBN 1880687143. -- S. 254f. -- Fair use]

1953

Es erscheint die Sondernummer der Zeitschrift कल्याण (Kalyan, Gita Press):

बकक-अंक [Sohn-Nummer]. -- 802 S. -- Online: http://www.kalyan-gitapress.org/pdf_full_issues/balak_ank_1953.pdf. -- Zugriff am 2018-06-18

Abb.: Titelblatt
[Fair use]

"In his editorial comment, Poddar agreed it would be impossible to ban cinema completely. However, he suggested widespread reforms to make cinema socially relevant: 'First and foremost, female actors should be thrown out completely. They are the root cause of all evil. Second, films should not consist of anything that perverts the mind. There will be hungama (noisy protest) at first, but then people will get used to the changes. In any case, entertainment value will still be there in films sans the immoral stuff. The Censor Board can also usher in some changes.'" [Quelle: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9. -- S. 399. -- Fair use]

1953-05-27

Auf die Aufforderung durch  Periyar E.V.Ramasamy (Tamil: பெரியார் ஈ. வெ. ராமசாமி,  1879 - 1973) hin, feiern Dalits in Tamil Nadu (Tamil: தமிழ் நாடு) Buddhas Geburtstag und zerstören Bilder von Ganesha (Tamil: விநாயகர்).

Abb.: Periyar E. V. Ramasamy (Tamil: பெரியார் ஈ. வெ. ராமசாமி,  1879 - 1973)
[Bildquelle: http://www.uni-giessen.de/~gk1415/periyar.htm. -- Zugriff am 2003-07-13. -- Fair use] .

Wikipedia: https://de.wikipedia.org/wiki/E._V._Ramasami / https://en.wikipedia.org/wiki/Periyar_E._V._Ramasamy. -- Zugriff am 2018-04-30

1954 - 1992

Anzahl der communal riots zwischen Hindus und Muslimen

Anzahl der communal riots zwischen Hindus und Muslimen 1954 - 1992
[Datenquelle: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 552. -- Fair use]

1954 - 1993

Tote bei communal riots zwischen Hindus und Muslimen

Abb.: Tote bei communal riots zwischen Hindus und Muslimen 1954 - 1993
[Datenquelle: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 552. -- Fair use]

1954

Der Bharatiya Jana Sangh --Hindi: भारतीय जन संघ veranstaltet eine "Anti Foreign Missionary Week"

Als Reaktion gründet die Regierung von Maharashtra (Marathi: महाराष्ट्र) The Niyogi Committee On Christian Missionary Activities (siehe unten 1956)

1954-05-08

Resolution des Bharatiya Jana Sangh (Hindi: भारतीय जनसंघ) zu Hindi und Devanagari [देवनागरी]

"Language Policy The Working Committee expresses its deep dissatisfaction upon the complete lack of interest shown by the Government of India in the implementation of that part of the Constitution which requires that Hindi should take the place of English as the language of the Union within 15 years. It condemns the antipathy of the Education Ministry towards Hindi and calls for a thorough overhaul of that department which is manned by persons who have no heart in the job. Common Script With regard to the Language Policy to be adopted in the educational and administrative fields the committee lays down the following essentials: That mother tongue should be the medium of instruction at the primary stage. That the regional language should be the medium for secondary and higher education, Hindi being a compulsory subject for study throughout. That for post-graduate and specialised scientific studies Hindi alone should be the medium. That the government should establish a commission of linguists representing all regional languages to draw up a lexicon of technical and scientific terms based on Sanskrit and other spoken Indian languages. The terminology so drawn up will be the common property of all Indian languages. That steps should be taken for the adoption of Devanagari [देवनागरी] as the common script for all Indian languages. That Devanagari [देवनागरी] should likewise be adopted for the dialects of undeveloped areas which have no script of their own, irrespective of the fact that in certain areas Roman script has been sought to be imposed on them by foreign missionaries. That the use of Hindi in Central and inter-state communications should be started immediately. Its use should be made compulsory for all ceremonial occasions and Hindi alone should be used on foundation stones and other permanent inscriptions. Such of the personnel in the services of the Government of India as are not due to retire by the time limit fixed for the replacement of English by Hindi should be given compulsory courses in Hindi in a planned manner at the cost of the government. The Committee is of the firm opinion that Urdu [اُردُو] is the language of no region in India, it being only a foreign and unacceptable style of Hindi with a foreign script and a foreign vocabulary imposed on India during a period of foreign domination and now being supported by some communal elements." [Zitiert in: Hindu nationalism : a reader / ed. by Christophe Jaffrelot. -- Princeton : Univ. Pr., 2007. -- ISBN 978-0-691-13098-9. -- S. 220f.. -- Fair use]

1955 - 1956

Hindu Code Bills ersetzen das traditionelle Hindu-Zivilrecht:

• Hindu Marriage Act, 1955: Wikipedia: https://en.wikipedia.org/wiki/The_Hindu_Marriage_Act,_1955. -- Zugriff am 2018-03-23
• Hindu Succession Act, 1956: Wikipedia: https://en.wikipedia.org/wiki/Hindu_Succession_Act,_1956. -- Zugriff am 2018-03-23
• Hindu Minority and Guardianship Act, 1956: Wikipedia: https://en.wikipedia.org/wiki/Hindu_Minority_and_Guardianship_Act. -- Zugriff am 2018-03-23
• Hindu Adoptions and Maintenance Act, 1956: Wikipedia: https://en.wikipedia.org/wiki/Hindu_Adoptions_and_Maintenance_Act_(1956). -- Zugriff am 2018-03-23 

Für Muslime bleibt muslimisches Recht in Kraft.

1955-07-23

Gründung des Bharatiya Mazdoor Sangh - Hindi: भारतीय मजदूर संघ -- Indian Labourers' Association durch Dattopant Bapurao Thengadi (Marathi: दत्तोपंत बापूराव ठेंगडी, 1920 – 2004)

• http://www.bms.org.in/ -- Zugriff am 2018-02-17
• https://www.facebook.com/Bhartiya-Mazdoor-Sangh-BMS-267369163284206/. -- Zugriff am 2018-02-24
• https://twitter.com/mazdoorsangh?lang=de. -- Zugriff am 2018-02-24 

Abb.: ©Logo
[Fair use]

1955

Dr. B. R. Ambedkar (Hindi: भीमराव रामजी आंबेडकर, 1891 - 1956) schließt das Manuskript ab zu

Riddles in Hinduism. -- Online: http://www.satnami.com/riddles.pdf. -- Zugriff am 2018-05-09

Das Manuskript bleibt zu Ambedkars Lebzeiten unveröffentlicht.

"Contents PART I - RELIGIOUS Riddle No. 1 : The difficulty of knowing why one is a Hindu Riddle No. 2 : The Origin Of The Vedas —The Brahminic Explanation or An Exercise In The Art Of Circumlocution Riddle No. 3 : The Testimony Of Other Shastras On The Origin Of The Vedas Riddle no. 4 : Why suddenly the brahmins declare the vedas to be infallible and not to be questioned? Riddle no. 5 : Why did the brahmins go further and declare that the vedas are neither made by man nor by god? Riddle no. 6 : The contents of the vedas : have they any moral or spiritual value? Riddle no. 7 : The turn of the tide or how did the brahmins decleare the vedas to be lower than the lowest of their shastras? Riddle no. 8 : How the upanishads declared war on the vedas ? Riddle no. 9 : How the upanishads came to be made subordinate to the vedas? Riddle no. 10 : Why did the brahmins make the hindu gods fight against one another? Riddle no. 11 : Why did the brahmins make the hindu gods suffer to rise and fall? Riddle no. 12 : Why did the brahmins dethrone the gods and enthrone the goddesses? Riddle no. 13 : The riddle of the ahimsa Riddle no. 14 : From ahimsa back to himsa Riddle no. 15 : How did the brahmins wed an ahimsak god to a bloodthirsty Goddess ? PART II - SOCIAL Riddle no. 16 : The four varnas - are the brahmins sure of their origin? Riddle no. 17 : The four ashramas —the why and how about them Riddle no.18 : Manu's madness or the brahmanic explanation of the origin of the mixed castes Riddle no. 19 : The change from paternity to maternity. What did the brahmins wish to gain by it? Riddle no. 20 : Kali varjya or the brahmanic art of suspending the operation of sin without calling it sin Appendix I : The riddle of the varnashram dharma Appendix II : Compulsory matrimony PART III - Political Riddle no. 21 : The theory of manvantara Riddle no. 22 : Brahma is not dharma. What good is Brahma? Riddle no. 23 : Kali Yuga—Why have the brahmins made it unending? Riddle no. 24 : The riddle of the Kali yuga Appendix I : The riddle of Rama and Krishna" [a.a.O. -- Fair use]

"RIDDLE No. 1 THE DIFFICULTY OF KNOWING WHY ONE IS A HINDU   India is a congeries of communities . There are in it Parsis , Christians , Mohammedans and Hindus. The basis of these communities is not racial. It is of course religious . This is a superficial view. What is interesting to know is why is a Parsi a Parsi, and why is a Christian a Christian, why is a Muslim a Muslim and why is a Hindu a Hindu? With regard to the Parsi, the Christian and the Muslim it is smooth sailing. Ask a Parsi why he calls himself a Parsi he will have no difficulty in answering the question. He will say he is a Parsi because he is a follower of Zoroaster. Ask the same question to a Christian. He too will have no difficulty in answering the question. He is a Christian because he believes in Jesus Christ. Put the same question to a Muslim . He too will have no hesitation in answering it. He will say he is a believer in Islam and that is why he is a Muslim.   Now ask the same question to a Hindu and there is no doubt that he will be completely bewildered and would not know what to say.   If he says that he is a Hindu because he worships the same God as the Hindu Community does his answer cannot be true. All Hindus do not worship one God. Some Hindus are monotheists , some are polytheists and some are pantheists . Even those Hindus who are monotheists are not worshippers of the same Gods . Some worship the God Vishnu, some Shiva, some Rama, some Krishna. Some do not worship the male Gods . They worship a goddess . Even  then they do not worship the same Goddesses . They worship different Goddesses . Some worship Kali, some worship Parvati, some worship Laxmi.   Coming to the Polytheists they worship all the Gods. They will worship Vishnu and Shiva, also Rama and Krishna. They will worship Kali, Parvati and Laxmi. A Hindu will fast on the Shivaratri day because it is sacred to Shiva. He will fast on Ekadashi day because it is sacred to Vishnu. He will plant a Bel tree because it is sacred to Shiva and he will plant a Tulsi because it is dear to Vishnu. Polytheists among the Hindus do not confine their homage to the Hindu Gods . No Hindu hesitates to worship a Muslim Pir or a Christian Goddess . Thousands of Hindus go to a Muslim Pir and make offerings . Actually there are in some places Brahmins who own the office of a hereditary priesthood of a Muslim Pir and wear a Muslim Pir's dress . Thousands of Hindus go to make offerings to the Christian Goddess Mant Mauli near Bombay. The worship of the Christian or Muslim Gods is only on occasions . But there are more permanent transfer of religious allegiance. There are many so-called Hindus whose religion has a strong Muhammadan content. Notable amongst these are the followers of the strange Panchpiriya cult, who worship five Muhammadan saints , of uncertain name and identity, and sacrifice cocks to  them , employing for the purpose as their priest a Muhammadan Dafali fakir. Throughout India many Hindus make pilgrimages to Muhammadan shrines , such as that of Sakhi Sarwar in the Punjab. Speaking of the Malkanas Mr. Blunt says that they are converted Hindus of various castes belonging to Agra and the adjoining districts, chiefly Muttra, Etta and Manipuri. They are of Rajput, Jet and Bain descent. They are reluctant to describe themselves as Musleman's, and generally give their original caste name and scarcely recognize the name Malian. Their names are Hindu; they mostly worship in Hindu temples : they use the salutation Ram-Ram : they intermarry amongst themselves only. On the other hand, they sometimes frequent a mosque, practise circumcise ion and bury their dead: they will eat with Muhammad if they are particular friends. In Gujarat there are several similar communities such as the Maria Kombis , who call in Brahmans for their chief ceremonies , but are followers of the Paraná saint Imam Shah and his successors, and bury their dead as do the Muhammad : the Sheikhabad at their weddings employ both Hindu and a Muhammad an priest, and the Moans who practise circumcision, bury their dead and read the Gujarati Koran, but in other respects follow Hindu custom and ceremonial.   If he says that "I am a Hindu because I hold to the beliefs of the Hindus" his answer cannot be right for here one is confronted with the fact that Hinduism has no definite creed. The beliefs of persons who are by all admitted to be Hindus often differ more widely from each other than do those of Christians and Muhammad . Limiting the issue to cardinal beliefs the Hindus differ among themselves as to the beliefs which are of cardinal importance. Some say that all the Hindu scriptures must be accepted, but some would exclude the Mantras , while others would regard only the Vedas as of primary importance; some again think that the sole essential is belief in the doctrine of karma and metempsychosis. A complex congeries of creeds and doctrines is Hinduism . It shelters within its portals monotheists , polytheists and pantheists ; worshippers of the great Gods Shiva and Vishnu or of their female counterparts, as well as worshippers of the divine mothers or the spirits of trees , rocks and streams and the tutelary village deities ; persons who propitiate their deity by all manner of bloody sacrifices , and persons who will not only kill no living creature but who must not even use the word 'cut '; those whose ritual consists mainly of prayers and hymns , and those who indulge in unspeakable orgies in the name of religion; and a host of more or less heterodox sectaries , many of whom deny the supremacy of the Brahmans , or at least have non-Brahmanical religious leaders .   If he says that he is a Hindu because he observes the same customs as other Hindus do his answer cannot be true. For all Hindus do not observe the same customs . In the north near relatives are forbidden to marry; but in the south cousin marriage is prescribed, and even closer alliances are sometimes permitted. As a rule female chastity is highly valued, but some communities set little store by it, at any rate prior to marriage, and others make it a rule to dedicate one daughter to a life of religious prostitution. In some parts the women move about freely; in others they are kept secluded. In some parts they wear skirts ; in others trousers.   Again if he said that he is a Hindu because he believes in the caste system his answer cannot be accepted as satisfactory. It is quite true that no Hindu is interested in what his neighbour believes , but he is very much interested in knowing whether he can eat with him or take water from his hands . In other words it means that the caste system is an essential feature of Hinduism and a man who does not belong to a recognized Hindu Caste cannot be a Hindu. While all this is true it must not be forgotten that observance of caste is not enough. Many Muscleman's and many Christians observe caste if not in the matter of inter-dining certainly in the matter of inter-marriage. But they cannot be called Hindus on that account. Both elements must be present. He must be a Hindu and he must also observe caste.   This brings us back to the old question who is a Hindu? It leaves us where we are. Is it not a question for every Hindu to consider why in the matter of his own religion his position is so embarrassing and so puzzling? Why is he not able to answer so simple a question which every Parsi, every Christian, and every Muslim can answer? Is it not time that he should ask himself what are the causes that has brought about this Religious chaos ?" [a.a.O. -- Fair use]

1956

Die Regierung von Maharashtra (Marathi: महाराष्ट्र) veröffentlicht

The Niyogi Committee Report on Christian Missionary Activities

Wikipedia: https://en.wikipedia.org/wiki/Niyogi_Committee_Report_on_Christian_Missionary_Activities. -- Zugriff am 2018-03-20

Abb.: Lage von Maharashtra (Marathi: महाराष्ट्र)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]

1956

Gründung der Bharat Sadhu Samaj -- Hindi: भारत षधु समाज (BSS)

"The BSS was founded in 1956, ostensibly "for the purpose of bringing together the sadhus of India in the field of constructive and social service activities for an allround [sir] development of the country and for the betterment of the world on the basis of Truth, Nonviolence (Ahimsa), Fearlessness, Equality and Unity" (Harinarayanand 1986, 2). A major behind-the-scenes player in the BSS is Swami Harinarayanand, who is generally regarded as a mainstay of the Congress Party and is the head of the Bihar Sanskritik Vidyapith (Bihar Cultural College). The BSS, consequently, is thought to represent the Congress’s attempt to draw the large population of Hindu religious figures into the work of post-1947 nation building. This impression is reinforced by the BSS’s claim on such figures as Jawaharlal Nehru and Rajendra Prasad, who are reported (in BSS literature) to have welcomed the formation of the organization. Both the VHP and the BSS have been conspicuously present at kumbh assemblages over the past three decades." [Quelle: William R. Pinch. -- In: Making India Hindu : religion, community, and the politics of democracy in India / ed. by David Ludden, .. Delhi : Oxford UP, 1996. -- 346 S. -- ISBN 0-19-564380-1. -- S. 142, Anm. 1.  -- Fair use]

1956-01-26

Die RSS-Zeitschrift The Organizer fordert:

"the abolition of autonomous linguistic state with their emphasis on regionalism and their dangerous potential for secession. In their place we seek the reinforcing of democratic institutions at the village, district, divisional and zonal levels. [...] The divisional level janapada will be closer to the people than the present state governments." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 130. -- Fair use]

1956-09

Bareilly (Hindi: बरेली) und Jabalpur (Hindi: जबलपुर):

Der Neudruck von

Thomas, Henry ; Thomas, Dana Lee: Living Biographies of Religious Leaders of the world. -- Bombay : Bharatiya Vidya Bhavan. -- Mit einem Vorwort von Kanhaiyalal Maneklal Munshi (Gujarati: કનૈયાલાલ માણેકલાલ મુનશી,  1887 – 1971), dem Gründer des Bharatiya Vidya Bhavan Educational Trust

Abb.: Umschlagtitel einer späteren Ausgabe

führt wegen der Darstellung von Muhammad zu blutigen communal riots der Muslime gegen Hindus.

11 Tote

über 40 Verwundete

1956-10-14

Dr. B. R. Ambedkar (Hindi: भीमराव रामजी आंबेडकर, 1891 - 1956) nimmt in Nagpur (Marathi: नागपूर) formell die Dreifache Zuflucht und konvertiert damit öffentlich zum Buddhismus. Anschließend konvertiert ca. eine halbe Million Unberührbare (Dalits) zum Buddhismus.

Abb.: Titelblatt des Amar Chittra Katha Hefts über Dr. Ambedkar
[Fair use]

Die 22 Gelübde (Vows) von Dr. Ambedkar: I shall have no faith in Brahma, Vishnu and Mahesh nor shall I worship them.   I shall have no faith in Rama and Krishna who are believed to be incarnation of God nor shall I worship them.   I shall have no faith in ‘Gauri’, Ganapati and other gods and goddesses of Hindus nor shall I worship them.   I do not believe in the incarnation of God.   I do not and shall not believe that Lord Buddha was the incarnation of Vishnu. I believe this to be sheer madness and false propaganda.   I shall not perform ‘Shraddha’ nor shall I give ‘pind-dan’.   I shall not act in a manner violating the principles and teachings of the Buddha.   I shall not allow any ceremonies to be performed by Brahmins.   I shall believe in the equality of man.   I shall endeavour to establish equality.   I shall follow the ‘noble eightfold path’ of the Buddha.   I shall follow the ‘paramitas’ prescribed by the Buddha.   I shall have compassion and loving kindness for all living beings and protect them.   I shall not steal.   I shall not tell lies.   I shall not commit carnal sins.   I shall not take intoxicants like liquor, drugs etc.   I shall endeavour to follow the noble eightfold path and practise compassion and loving kindness in every day life.   I renounce Hinduism which is harmful for humanity and impedes the advancement and development of humanity because it is based on inequality, and adopt Buddhism as my religion.   I firmly believe the Dhamma of the Buddha is the only true religion.   I believe that I am having a re-birth.   I solemnly declare and affirm that I shall hereafter lead my life according to the principles and teachings of the Buddha and his Dhamma.

Abb.: Lage von Nagpur (Marathi: नागपूर)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1956-12-06

Tod von Dr. B. R. Ambedkar (Hindi: भीमराव रामजी आंबेडकर, 1891 - 1956)

Wikipedia: https://de.wikipedia.org/wiki/Bhimrao_Ramji_Ambedkar / https://en.wikipedia.org/wiki/B._R._Ambedkar. -- Zugriff am 2018-04-30

1957

Wahlprogramm des Bharatiya Jana Sangh (Hindi: भारतीय जन संघ):

"For the preservation of national unity, without which neither the hard won freedom can be preserved nor the big plans for economic development and social reconstruction be executed, Jana Sangh will take the following steps: Creating a feeling of equality and oneness in the Hindu Society by liquidating untouchability and casteism. Nationalising all non-Hindus by inculcating in them the ideals of Bharatiya culture." [Zitiert in: McKean, Lise: Divine enterprise : gurus and the Hindu nationalist movement. -- Chicago : University Press, 1996. -- 361 S. : Ill. -- ISBN 0-226-56010-4. -- S. 100. -- Fair use]

1957

Lucknow (Hindi: लखनऊ): Massenkonversion von 15.000 Personen (Dalits) zum Buddhismus

Abb.: Lage von Lucknow (Hindi: लखनऊ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1957

Es erscheint:

करपात्री <स्वामी > [Karpatri <Swami>] <1907 - 1982>: मार्क्सवाद और रामराज्य [Marxismus und die Herrschaft Ramas]. -- गोरखपुर : गीताप्रेस, [1957]. -- über 800 S.

Abb.: Einbandtitel einer Neuausgabe
[Fair use]

1958-04-23

Entscheidung des Supreme Court (Höchsten Gerichtshofs) zur Kuhschlachtung:

“that a total ban on the slaughter of cows of all ages and calves of cows and calves of she-buffaloes, male and female, is quite reasonable and valid and is in consonance with the directive principles laid down in Art. 48, that a total ban on the slaughter of she-buffaloes or breeding bulls or working bullocks (cattle as well as buffaloes) as long as they are as milch or draught cattle is also reasonable and valid and that a total ban on the slaughter of shebuffaloes, bulls and bullocks (cattle or buffalo) after they cease to be capable of yielding milk or of breeding or working as draught animals cannot be supported as reasonable in the interest of the general public.” [Quelle: http://bhoorishringa.com/2016/12/historic-decision-supreme-court-cow-slaughter/. -- Zugriff am 2018-03-25]

1958-05-11

Jawaharlal Nehru (Hindi जवाहरलाल नेहरू, 1889 - 1964) vor dem All India Congress Committee (AICC):

"Communalism of the majority is far more dangerous than that of a minority. The majority, by virtue of it's being a majority, has the strength to have its way: it requires no protection. It is a most undesirable custom to give statutory protection to minorities. It is sometimes for example, to backward classes, but it is not good in the long run. I do not say that the majority should accept the wrong things done by the minority. How can it do so? (But) It is the duty and responsibility of the majority community, whether in the matter of language or religion, to pay particular attention to what the minority wants and to win it over. The majority is strong enough to crush the minority, which might not be protected." [Quelle: https://en.wikiquote.org/wiki/Jawaharlal_Nehru. -- Zugriff am 2018-05-29. -- Fair use]

1959

Narendra Damodardas Modi (Gujarati નરેંદ્ર દામોદરદાસ મોદી, 1950 - ) tritt dem örtlichen RSS (Rashtriya Swayamsevak Sangh -- Hindi: राष्ट्रीय स्वयंसेवक संघ) in Vadnagar (Gujarati: વડનગર) bei.

Sein Mentor ist Lakshmanrao Inamdar (Hindi: लक्ष्मणराव इनामदार, 1917 - 1984) aka. Vakil Saheb (Hindi: वकील साहब)

Wikipedia: https://en.wikipedia.org/wiki/Lakshmanrao_Inamdar. -- Zugriff am 2018-03-09

Abb.: Lakshmanrao Inamdar (Hindi: लक्ष्मणराव इनामदार, 1917 - 1984) aka. Vakil Saheb (Hindi: वकील साहब)
[Fair use]

196x

Gründung der Sri Ram Sena -- Hindi: श्री राम सेना

Wikipedia: https://en.wikipedia.org/wiki/Sri_Ram_Sena. -- Zugriff am 2018-03-23

Abb.: ©Logo
[Fair use]

1960-05-01

Bildung der Staaten Gujarat (Gujarati: ગુજરાત ) und Maharashtra (Marathi: महाराष्ट्) gemäß der Sprachgrenze zwischen Gujarati (ગુજરાતી) und Marathi (मराठी)

Abb.: Lage von Gujarat (Gujarati: ગુજરાત ) und Maharashtra (Marathi: महाराष्ट्)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]
 

1960-08

Erste Nummer der satirischen Wochenzeitung in Marathi (मराठी):

मार्मिक [Marmik]

Gründer und Hauptkarikaturist ist Bal Thackeray (Marathi: बाळ केशव ठाकरे, 1926 - 2012). Marmik ist ein Sprachrohr der Shiv Sena. Shiv Sena Anhänger propagieren die Zeitschrift mit: धार्मिक तिथे मार्मिक - "Wo Religion ist, dort ist Marmik"

Wikipedia: https://en.wikipedia.org/wiki/Marmik. -- Zugriff am 2018-05-10

Abb.: Titelblatt der Divali-Nummer 2001
[Fair use]

1961-01-05

Jawaharlal Nehru (Hindi जवाहरलाल नेहरू, 1889 - 1964):

"When the minority communities are communal, you can see that and understand it. But the communalism of a majority community is apt to be taken for nationalism." [Quelle: https://en.wikiquote.org/wiki/Jawaharlal_Nehru. -- Zugriff am 2018-05-29. -- Fair use]

1961-02-04

Jabalpur (Hindi: जबलपुर): Schwere communal riots von Hindus gegen Muslime

• Anlass: Gerücht, dass junge Muslime ein Hindu Mädchen belästigt haben
• Tote: 55
• Verletzte: 158
• Verhaftet: 1003
• Orte der communal riots: Jabalpur, Gurgawan, Bahdan

Abb.: Lage von Jabalpur (Hindi: जबलपुर)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1961-11

Aligarh (Hindi: अलीगढ़) und Moradabad (Hindi: मुरादाबाद): schwere communal riots zwischen Hindus und Muslimen

14 Tote (zumeist Muslime)

Abb.: Lage von Aligarh (Hindi: अलीगढ़) und Moradabad (Hindi: मुरादाबाद)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

Aus einem nicht datierten vertraulichem amtlichen Bericht:

"A major incident took place [during the 1961 riots] in the Manak Chowk [sic] locality which lies on the Agra-Aligarh road. There was some dispute regarding property between Lachhman Das, a well-to-do [Hindu] businessman, and Sharafuddin [a Muslim]. Litigation, so far, had been in favour of Sharafuddin. Taking advantage of the situation, [Lachhman] Das and his men accompanied by a mob of students raided the houses of Sharafuddin and other Muslim residents living in the area. One IAS [Indian Administrative Service] Joint Magistrate who was posted in that district on training later told the case-writer that the police [were] present at this spot but did not make any effort to stop Lachhman Das and others from burning and looting the houses.... This alone accounted for seven killed and 21 injured, all Muslims." [Zitiert in: Brass, Paul R. (Richard) <1936 - >: The Production of Hindu-Muslim Violence in Contemporary India. -- Seattle: University of Washington Press, 2003. -- 476 S. : Ill. -- ISBN 978-0-295-98506-0. -- S. 165. -- Fair use]

1961-12-18

Indien annektiert gewaltsam Goa (Konkani: गोंय).

Abb.: Lage von Goa (Konkani: गोंय)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]

1962

Gründung des Bharatiya Railways Sangh (BRMS) -- Hindi: भारतीय रेल्वे मजदूर संघ -- Indian Railways Workers' Association

• http://brms.org.in/. -- Zugriff am 2018-02-18
• https://www.facebook.com/bharatiyarailwaymazdoorsangh/. -- Zugriff am 2018-02-24
• https://twitter.com/brmsunion?lang=de. -- Zugriff am 2018-02-24 

Abb.: ©Logo
[Fair use]

1962

Wahlprogramm der Hindu Mahasabha (Hindi: हिन्दू महासभा):

"Ten years later in its 1962 election manifesto, the Hindu Mahasabha accused the Congress Party of betraying the nation while hypocritically shouting "Bharat Mata ki Jai" [Hindi: भारत माता की जय] (Victory to Mother India). It denounced Urdu as a foreign language and demanded that Sanskrit be the language of official oaths and the Constitution. Other issues addressed by the manifesto included the expulsion of foreign Christian missionaries and the support of ayurvedic medicine. Its position on establishing a Hindu state remained unaltered, although articulated differently than ten years previously: "The Hindu Mahasabha intends to develop Hindustan into a State based on Hindu ideology, which possesses a characteristic catholic outlook on life, with a well-defined cultural background, easily distinguishable from the cultures of all other nations" (796). The manifesto closes with the mantra favored by Hindu nationalists: "Bharat Mata ki Jai, Hindu Rashtra ki Jai, Hindi, Hindu, Hindustan ki Jai. Vande Mataram" [Hindi: भारत माता की जय, हिन्दू राष्ट्र की जय, हिन्दू, हिन्दुस्तान् की जय] (810)." [Quelle: McKean, Lise: Divine enterprise : gurus and the Hindu nationalist movement. -- Chicago : University Press, 1996. -- 361 S. : Ill. -- ISBN 0-226-56010-4. -- S. 99. -- Fair use]

1962

Kerala (Malayalam: കേരളം): Gründung der Gesellschaft für rationale Aufklärung Kerala Sastra Sahitya Parishad (KSSP) (Malayalam: കേരള ശാസ്ത്രസാഹിത്യ പരിഷത്ത്)

Webpräsenz: http://www.kssp.in/. -- Zugriff am 2018-05-12

Wikipedia: https://en.wikipedia.org/wiki/Kerala_Sasthra_Sahithya_Parishad. -- Zugriff am 2018-05-12

Fast alle religiösen Organisationen (wie RSS, Muslim League, Katholische Bischöfe) verurteilen die KSSP, da sie Atheismus propagiere.

Abb.: ©Logo
[Fair use]

Abb.: Lage von Kerala (Malayalam: കേരളം)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]

1962

Es erscheint:

Faridi, Abdul Jaleel <1913 - 1974> [Urdu: عبد الجلیل فریدی] : Communal riots and national integration. -- Lucknow, 1962. -- Darin auch Briefwechsel zwischen Faridi und Dr. Sampurnanand (Hindi: संपूर्णानन्द, 1891 - 1961)

Aus einem Brief von Dr. Sampurnanand:

"We have not only a common culture but a common ancestry. This fact is often lost sight of. The people of Iran, for example, are Muslims today but they are proud of their Dara, Kaikhusro, Nausherwan and Rustam who were all Parsis by religion. But whatever their religion, they were the great heroes of Iran and the common ancestors of Parsis and Muslims. Unfortunately, the Indian Muslim does not share with his Hindu fellow countrymen admiration for Rama and Krishna, Arjun and Bhim, Ashoka and Harsh Vardhan. These men were Hindus by religion [sic] but they were Indian heroes and the common ancestors of both Hindus and Muslims . . . The pity of it is that the Indian Muslim also speaks with pride of those heroes of another land. He speaks with reverence about Plato, Socrates and Aristotle, all non-Muslims by religion and Greek by race, but he knows nothing about Vyas and Vashishtha, Gautam and Shankarcharya and Budha, Hindus [sic] no doubt but his great ancestors, nevertheless." [Zitiert in: Brass, Paul R. (Richard) <1936 - >: Language, religion and politics in North India. -- Nachdruck der Ausgabe von 1974. -- Licoln : iUniverse, 2005. -- 467 S. -- ISBN 0-595-34394-5. -- S. 221f. -- Fair use]

1962-03-22

Communal riots im Malda (Bengali: মালদা) Distrikt, West Bengal

• Anlass: Angriff von Santal (Santali:ᱥᱟᱱᱛᱟᱲ) auf ein muslimisches Dorf (Ursache unbekannt)
• Tote: 14
• Verletzte: 64
• Verhaftet:
• Orte der communal riots: Malda (Bengali: মালদা) Distrikt

Abb.: Lage des Malda (Bengali: মালদা) Distrikt
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1962-04-16

Nagpur (Marathi: नागपूर): Madhav Sadashiv Golwalkar (Hindi: माधव सदाशिव गोलवलकर, 1906 - 1973) weiht den Dr. Hedgewar Smriti Mandir (Hindi: डॉ. हेडगेवार स्मृति मंदिर) ein, das Mausoleum für Keshav Baliram Hedgewar (Marathi: केशव बळीराम हेडगेवार, 1889 - 1940)

Abb.: Lage von Nagpur (Marathi: नागपूर)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1962-09-30

Tod des militanten Kuhschützers Lala Hardev Sahy (Hindi: लाला हरदेव सहाय, 1892 - 1962)

1962-10-20 - 1962-11-20

Wikipedia: https://de.wikipedia.org/wiki/Indisch-Chinesischer_Grenzkrieg / https://en.wikipedia.org/wiki/Sino-Indian_War. -- Zugriff am 2018-05-17

1963/1964

Jawaharlal Nehru (Hindi जवाहरलाल नेहरू, 1889 - 1964):

“The danger to India, mark you, is not communism. It is Hindu right-wing communalism”. [Zitiert in: Noorani, A. G. (Abdul Gafoor) <1930 - >:  The RSS and the BJP : a division of labour. -- New Delhi : LeftWorld, 2001. -- (Signpost ; 3). -- ISBN 81-87496-13-4. -- S. 8. -- Fair use]

1963

Official Languages Act:

"Continuation of English Language for official purposes of the Union and for use in Parliament- Nothwithstanding the expiration of the period of fifteen years from the commencement of the Constitution, the English language may, as from the appointed day, continue to be used in addition to Hindi, for all the official purposes of the Union for which it was being used immediately before that day; and for the transaction of business in Parliament: Provided that the English language shall be used for purposes of communication between the Union and a State which has not adopted Hindi as its Official Language: Provided further that where Hindi is used for purposes of communication between one State which has adopted Hindi as its official language and another State which has not adopted Hindi as its Official Language, such communication in Hindi shall be accompanied by a translation of the same in the English language: Provided also that nothing in this sub-section shall be construed as preventing a State which has not adopted Hindi as its official language from using Hindi for purposes of communication with the Union or with a State which has adopted Hindi as its official language, or by agreement with any other State, and in such a case, it shall not be obligatory to use the English language for purposes of communication with that State. Notwithstanding anything contained in sub-section (1) where Hindi or the English Language is used for purposes of communication- between one Ministry or Department or office of the Central Government and another; between one Ministry or Department or office of the Central Government and any corporation or company owned or controlled by the Central Government or any office thereof.; between any corporation or company owned or controlled by the Central Government or any office thereof and another, Translation of such communication in the English language or, as the case may be, in Hindi shall also be provided till such date as the staff of the concerned Ministry, Department, office or the corporation or company aforesaid have acquired a working knowledge of Hindi. Notwithstanding anything contained in sub-section (1) both Hindi and the English languages shall be used for- resolutions, general orders, rules, notifications, administrative or other reports or press communiques issued or made by the Central Government or by a Ministry, Department or office thereof or by a corporation or company owned or controlled by the Central Government or by any office of such corporation or company; administrative and other reports and official papers laid before a House or the Houses of Parliament; contracts and agreements executed, and licenses, permits, notices and forms of tender issued, by or on behalf of the Central Government or any Ministry, Department or office thereof or by a corporation or company owned or controlled by the Central Government or by any office of such corporation or company. Without prejudice to the provisions of sub-section (1) or sub-section (2) or sub-section (3) the Central Government may, by rules made under section 8, provide for the language/languages to be used for the official purpose of the Union, including the working of any Ministry, Department, Section or Office and in making such rules, due consideration shall be given to the quick and efficient disposal of the official business and the interests of the general public and in particular, the rules so made shall ensure that persons serving in connection with the affairs of the Union and having proficiency either in Hindi or in the English language may function effectively and that they are not placed at a disadvantage on the ground that they do not have proficiency in both the languages. The provisions of clause (a) of sub-section (1), and the provisions of sub-section (2), sub-section (3) and sub-section (4) shall remain in force until resolutions for the discontinuance of the use of the English language for the purposes mentioned therein have been passed by the legislatures of all the States which have not adopted Hindi as their Official Language and until after considering the resolution aforesaid, a resolution for such discontinuance has been passed by each House of Parliament." [Quelle: http://rajbhasha.nic.in/en/official-languages-act-1963. -- Zugriff am 2018-03-20]

1963

Beginn der Zusammenarbeit zwischen Swami Chinmayananda Saraswati (Malayalam: ചിന്മയാനന്ദ, 1916 – 1993)  und dem RSS.

Wikipedia: https://de.wikipedia.org/wiki/Chinmayananda / https://en.wikipedia.org/wiki/Chinmayananda_Saraswati. -- Zugriff am 2018-03-24

Abb.: Swami Chinmayananda Saraswati (Malayalam: ചിന്മയാനന്ദ, 1916 – 1993), 1990
[Bildquelle: Chmadeline/Wikimedia. -- Free Art License 1.3]

Aus der (nicht datierten) Ansprache Chinmayanandas "Let us be Hindus":

"It has become a new fashion with the educated Hindu to turn up his nose and sneer in contempt at the very mention of his religion in any discussion. Personally, I too belong in my sympathies to these critics of our religion. But when this thoughtless team begins to declare that we would benefit ourselves socially and nationally by running away from our sacred religion, I pause to reconsider my own stand. At the present state of moral, ethical and cultural degradation in our country, to totally dispose off religion would be making our dash to ruin the quicker. However decadent our religion may be, it is far better than having none at all. My proposal is that the wise thing would be for us to try and bring about a renaissance of Hinduism so that under its greatness – proved through many centuries – we may come to grow into the very heights of culture and civilization that was ours in the historical past. No doubt, in India, Hinduism has come to mean nothing more than a bundle of sacred superstitions, or a certain way of dressing, cooking, eating, talking, and so on. Our gods have fallen to the mortal level of administration officers at whose altars the faithful Hindu might pray and get special permits for the things he desires; that is, if he pays the required fee to the priest!" "But Hinduism is not this external show that we have learned to parade about in our daily lives. Hinduism is a science of perfection. There is in it an answer to every individual, social, national, or international problem. But, unfortunately, the religion which we have come to follow blindly, is not the grand true Hinduism. It is only the treacherous scheme thrust upon us some time in the past by the selfish, arrogant, power-mad priest class whose intention was to make us slaves of their plans and our own passions. The present day Hindu ignoramuses prove the tragic success of these religious saboteurs. With their guidance we overlook the fundamental tenets in our sacred scriptures that are the very background of Hinduism. True Hinduism is the Sanatana Dharma (Eternal Truth) of the Upanishads." "However great our culture might have been in the past, that dead glory, reported in the pages of history books, is not going to help us in our present trials. If the barbarous cavemen of the unexplored jungles want to become as civilized as the men of modern nations, they cannot achieve this total revolution through mere discourses, or even through an exhaustive study of the literature describing the ways of the modern civilized nations. They will have to know and then live the civilized values of life. A mere knowing of it will not help them. They can claim the blessings of their knowledge only if they are ready to live what they know. In order to live as civilized men, they will have to renounce completely their ways of uncivilized thinking and acting." "Let us know what Hinduism is! Let us take an honest oath for ourselves, not only for our own sake, but for the sake of the entire world:, that we shall, when once we are convinced of the validity of the Eternal Truth, try honestly to live as consistently as possible the values advocated by this ancient and sacred religion. Let us be Hindus, and thus build up a true Hindustan (Home of the Hindus) peopled with thousands of Shankaras, hundreds of Buddhas, and dozens of Vivekanandas!" [Quelle: http://www.chinmayauk.org/articles/let-us-be-hindus/. -- Zugriff am 2018-03-24]

1963-12-27 - 1964-03-28

Schwere communal riots gegen Hindus in Ost Pakistan

• Anlass: Die Haar Reliquie Mohameds im Hazratbal Shrine (Urdu, Kashmiri: آستان عالیہ درگاہ حضرت بل)) in Srinagar (Kashmiri: سرینگر)
• Tote:
• Verletzte:
• Verhaftet:
• Orte der communal riots: Khulna, Dhaka, Narayanganj, Rajsahi, Mymensingh

Wikipedia: https://en.wikipedia.org/wiki/1964_East_Pakistan_riots. -- Zugriff am 2018-03-24

Tausende Hindus fliehen nach West Bengalen. Daraufhin schwere communal riots gegen Muslime in Kalkutta und vielen Orten West Bengalens

• Anlass: communal riots gegen Hindus in Ost-Pakistan
• Tote: 208 durch Mob, 56 durch Polizei (inoffiziell: ca. 500 allein in Kalkutta)
• Verletzte:
• Verhaftet:
• Orte der communal riots: Kalkutta, West Bengalen

1964-03-16/18

Communal riots von Hindus und Christen gegen Muslime in Bihar, Orissa und Madhya Pradesh

• Anlass: Umsiedlung von Flüchtlingen aus West Bengalen
• Tote: 50
• Verletzte: 458
• Verhaftet:
• Orte der communal riots: Rourkela, Jamshedpur, Raigarh und andere

Abb.: Lage von Bihar, Orissa und Madhya Pradesh
[Bildquelle: Aotearoa/Wikimedia. -- CC BY-SA 3.0]

1964-05-27

Tod von Jawaharlal Nehru (Hindi: जवाहरलाल नेहरू, 1889 - 1964)

Wikipedia: https://de.wikipedia.org/wiki/Jawaharlal_Nehru / https://en.wikipedia.org/wiki/Jawaharlal_Nehru. -- Zugriff am 2018-03-24

Abb.: Jawaharlal Nehru (Hindi जवाहरलाल नेहरू, 1889 - 1964)
[Public domain]

1964-05-27 - 1964-06-09

Gulzarilal Nanda (Hindi: गुलज़ारीलाल नन्दा, 1898 - 1998) (Congress) ist interimistisch Prime Minister Indiens

1964-06-09 - 1966-01-11

Lal Bahadur Shastri (Hindi: लालबहादुर शास्त्री,1904 - 1966) (Congress) ist Prime Minister Indiens.

Abb.: Lal Bahadur Shastri (Hindi: लालबहादुर शास्त्री,1904 - 1966)
[Bildquelle: Viksb/Wikimedia. -- CC BY-SA 3.0]

1964-08-08/09

Gründung der All India Muslim Majlis-e-Mushawarat (AIMMM) - Urdu: آل انڈیا مسلم مجلس مشاورت

Wikipedia: https://en.wikipedia.org/wiki/All_India_Muslim_Majlis-e-Mushawarat. -- Zugriff am 2018-07-09

Webpräsenz: http://mushawarat.com/. -- Zugriff am 2018-07-09

1964-08-29

Gründung der Vishwa Hindu Parishad (VHP) - Sanskrit/Hindi: विश्व हिंदू परिषद -- World Hindu Council

• http://www.vhp.org. -- Zugriff am 20118-02-19
• https://www.facebook.com/VhpVishwaHinduParishadAllIndia/. -- Zugriff am 2018-02-24

Abb.: ©Logo
[Fair use]

Erster Generalsekretär: Shivram Shankar Apte (Marathi: शिवराम शंकर आपटे, 1907 - 1985)

Wikipedia: https://en.wikipedia.org/wiki/S._S._Apte. -- Zugriff am 2018-05-23

1964-11-02

Es erscheint:

Apte, Shivram Shankar [Marathi: शिवराम शंकर आपटे] <1907 - 1985>: Why Vishva Hindu Parishad. -- In: Organiser. -- 1964-11-02. -- Online: http://vhp.org/organization/org-why-vishva-hindu-parishad/. -- Zugriff am 2018-06-04

"The only way for the Hindu Society to save itself from the foreign onslaught of Christianity, Islam and Communism is to organise itself. Hence the Vishva Hindu Parishad. Let not Hindu Society shun right action because of the fear of reaction. The VISHVA HINDU PARISHAD has defined its Aims and Objects to be: 1. To take steps to consolidate and strengthen the Hindu Society; 2. To protect, develop and spread the Hindu values – ethical and spiritual – in the context of modern times; and 3. To establish and strengthen contact and help all Hindus living abroad. It has also defined the term ‘Hindu’ to denote all people who believe in, respect, or follow, the eternal values of life that have sprung up in Bharat. [...] Yes, There Is A Hindu World! Is it wrong to think of, and talk about the Hindu World and its problems? The Hindus no doubt considered the whole humanity as one family and evolved their philosophy on that premise. Even in the field of social contract and code of private and public conduct there is nothing in the, Laws of the Hindus like religious bias. The Code of Manu, which as the supreme law of personal and social life, has governed and regulated the Hindu world for over last two thousand years, prescribes an ideal behaviour for ‘Man’, and recommends it as worthy to be copied by the whole humanity. It will not be challenged if I say that it was the Semitic religions, which first divided humanity as the Christian world and the Muhammedan world. These religions, intolerant of the existence of other religions, launched upon Wars of religions with the motive of conquest of all those who did not subscribe to their dogmas, or ‘only holy book’ or ‘only true prophet’. The declared object of Christianity is to turn the whole world into Christendom, as that of Islam is to make it ‘Pak’. Besides these two dogmatic and proselytising religions, there has arisen a third religion, communism. For all of these the major target of conquest is the vast Hindu society living in this land and scattered over the globe in small and big numbers. The world has been divided into Christian, Islamic and Communist, and all these three consider the Hindu Society as a very fine rich food on which to least and fatten themselves. It is therefore necessary in this age of competition and conflict to think of and organise the Hindu world to save itself from the evil eyes of all the three. [...] The Word ‘HINDU’ Smells In Some Nostrils The organisation has been named Hindu Parishad. To some people the word ‘ Hindu ‘ smells awful. There is indeed nothing foul or fearful about the word. If there is anything wrong it must be at the other end – the noses and ears. What better word can conveniently and efficiently suggest the whole content which it comprehends – namely the Jains, Buddhists, Lingayats, Sikhs, Shaivas, Vaishnavas, and so on and so forth – all those denominations and faiths which have sprung up in the soil of this sacred land? May be the word was coined by the foreigners and may not be found in our holy books. But is it not a fact that ages have passed since the ancient concepts and the terms, which denoted them – were conceived which have changed their meanings. Take for instance the word ‘Arya’. How noble it is, like the idea it conveys? But it has become taboo to a large section of our own people in the South. The word ‘Sanatan’ what a misunderstanding is found about this word, which, in fact, means ‘eternal’ and not conservative? The Sanatan Samaj should mean a society which is, and which aspires to be, eternal. It is sad that we cannot use a word, which has lost its pristine meaning. The word -Bharat has become more political in its implication in the present times. Hindus outside India-and especially the governments of the countries in which these Hindus are living today- would not look with favour on an organisation which bears Bharat in its name. They begin to see politics in it. Only the word Hindu would disarm all such doubts and fears abroad. Hence the choice." [a.a.O. -- Fair use]

1964-12-02/05

Bombay (Marathi: मुंबई): Papst Paul VI. besucht den Eucharistischen Kongress.

Filmbericht: https://www.filmothek.bundesarchiv.de/video/586672?set_lang=de. -- Zugriff am 2018-03-25

Am 1964-08-31 hatte die RSS-Zeitschift Organiser dagegen protestiert:

"Catholicism is not merely a religion. It is a tremendous organisation allied with some foreign powers. [...] The large scale conversion of tribal people in the industrial heartland of India [South Bihar] poses a serious danger to future national security. Because the Catholic position is that in the case of conflict between their country and the Church, their first loyalty will always be to the Pope!" [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 197. -- Fair use]

1965-04-22/25

Bombay (Marathi: मुंबई): Deendayal Upadhyay (Hindi: दीनदयाल उपाध्याय, 1916 - 1968) hält vier Vorträge über Integral Humanism. Die Vorträge erscheinen im gleichen Jahr in Buchform:

Upadhyay, Deendayal  [दीनदयाल उपाध्याय] <1916 - 1968>: Integral humanism. -- New Dehli : Bharatiya Janta Party, [1965]. -- 81 S. -- Online: http://www.bjp.org/about-the-party/philosophy/?u=integral-humanism. -- Zugriff am 2018-03-18

Abb.: Einbandtitel einer späteren Ausgabe
[Fair use]

"Here in our country the situation in this regard is very much like old Hindu marriages where a married couple could not divorce even if both the parties wished. The principle was that their behavior should be regulated not by their sweet will but by Dharma. The same is case with the nation. If the four million people of Kashmir say that they want to secede, if the people of Goa say they want to secede, some say they want the Portuguese to return, all this is against Dharma. Of the 45 million people of India, even if 449,999,999 opt for something which is against Dharma, even then this does not become truth. On the other hand, even if a person stands for something which is according to Dharma, that constitutes truth because truth resides with Dharma. It is the duty of this one person that he tread the path of truth and change people. It is from this basis that persons drives the right to proceed according to Dharma. Let us understand very clearly that Dharma is not necessarily with the majority or with the people. Dharma is eternal. Therefore, in the definition of democracy to say that it is a government of the people is not enough. It has to be for the good of the people. What constitutes the good of the people? Dharma alone can decide. Therefore, a democratic Government "Jana Rajya" must also be rooted in Dharma i.e. a "Dharma Rajya". In the definition of 'Democracy' viz. "government of the people, by the people and for the people", "of" stands for independence, 'by" stands for democracy and 'for' Indicates Dharma. Therefore, the true democracy is only where there is freedom as well as Dharma encompasses all these concepts." [a.a.O., ch. 3]

Wikipedia: https://en.wikipedia.org/wiki/Integral_humanism_(India). -- Zugriff am 2018-03-18.

1965-07-10

Resolution des Bharatiya Jana Sangh (Hindi: भारतीय जनसंघ) zu Hindi als offizieller Staatssprache

"Three-Language Formula—The Bharatiya Jana Sangh strongly deplores this state of affairs and demands: Let there be an unequivocal declaration that from 26 January 1965, Hindi is the Official Language of the country and that there shall be no restrictions whatsoever on its use in Central Government affairs. Those officials and employees in the Central Government who have not learnt Hindi as yet, will be permitted to use English for a period of 10 years. At the same time planned efforts should be made to teach them Hindi. All Indian languages should be declared as recognised media of UPSC [Union Public Service Commission -- Hindi: संघ लोक सेवा आयोग] examinations, which should be conducted from right now through such languages as have been accepted already as media of University examinations in their respective states. As and when the remaining languages also become University media in their spheres, the UPSC should make necessary arrangements to hold examinations in these languages. English should not be a compulsory subject for study. It should be taught as an optional foreign language. The three-language formula should include the following languages: Mother tongue, Sanskrit, and Hindi (for those whose mother tongue is Hindi, any other modern Indian language)." [Zitiert in: Hindu nationalism : a reader / ed. by Christophe Jaffrelot. -- Princeton : Univ. Pr., 2007. -- ISBN 978-0-691-13098-9. -- S. 228f. -- Fair use]

1965-08 - 1965-09-23

Zweiter Kaschmirkrieg

Wikipedia: https://de.wikipedia.org/wiki/Zweiter_Indisch-Pakistanischer_Krieg / https://en.wikipedia.org/wiki/Indo-Pakistani_War_of_1965. -- Zugriff am 2018-03-23 

Abb.: Kashmir (Urdu: کشمیر)
[Bildquelle: CIA. -- Public domain]

1965/1966

Hanuman Prasad Poddar (Hindi: हनुमान प्रसाद पोद्दार, 1892–1971):

"The burden of India’s security indeed lies with the Hindus and only a Hindu can carry out this task properly. This principle should be fully internalized. Hindus should be trusted, given more opportunity and allowed to run India's defence establishment. This is the only way we can be safe." [Zitiert in: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9. --  S. 342. -- Fair use]

1966

Inder, vorwiegend aus Ostafrika, gründen in Großbritannien den Hindu Swayamsevak Sangh UK (HSS UK)

• http://hssuk.org/ -- Zugriff am 2018-02-22
• https://www.facebook.com/hssuk/. -- Zugriff am 2018-02-22
• https://twitter.com/hss_uk?lang=de. -- Zugriff am 2018-02-22 

Abb.: ©Logo
[Fair use]

1966-01-11 - 1966-01-24

Gulzarilal Nanda (Hindi: गुलज़ारीलाल नन्दा, 1898 - 1998) (Congress) ist interimistisch Prime Minister Indiens

1966-01-14

Entscheidung des Supreme Court zum Begriff "Hindu", "Hinduism" [Sastri Yagnapurushadji And ... vs Muldas Brudardas Vaishya And ... on 14 January, 1966]

"When we think of the Hindu religion, we find it difficult, if not impossible, to define Hindu religion or even adequately describe it. Unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one God; it does not subscribe to any one dogma; it does not believe in any one philosophic concept; it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion or creed. It may broadly be described as a way of life and nothing more. Confronted by this difficulty, Dr. Radhakrishnan realised that "to many Hinduism seems to be a name without any content. Is it a museum of beliefs, a medley of rites, or a mere map, a geographical expression?"(3) Having posed these questions which disturbed foreigners when they think of Hinduism, Dr. Radhakrishnan has explained how Hinduism has steadily absorbed the customs and ideas of peoples with whom it has come into contact and has thus been able to maintain its supremacy and its youth. The term 'Hindu', according to Dr. Radhakrishnan, had originally a territorial and not a credal significance. It implied residence in a well-defined geographical area. Aboriginal tribes, savage and half-civilized people, the cultured Dravidians and the Vedic Aryans were all Hindus as they were the sons of the same mother. The Hindu thinkers reckoned with the striking fact that the men and women dwelling in India belonged to different communities, worshipped different gods, and practised different rites (Kurma Purana)(1). Monier Williams has observed that "it must be borne in mind that Hinduism is far more than a mere form of theism resting on Brahmanism. It presents for our investigation a complex congeries of creeds and doctrines which in its gradual accumulation may be compared to the gathering together of the mighty volume of the Ganges, swollen by a continual influx of tributary rivers and rivulets, spreading itself over an ever-increasing area of country and finally resolving itself into an intricate Delta of tortuous steams and jungly marshes........ The Hindu religion is a reflection of the composite character of the Hindus, who are not one people but many. It is based on the idea of universal receptivity. It has ever aimed at accommodating itself to circumstances, and has carried on the process of adaptation through more than three thousand years. It has first borne with and then, so to speak, swallowed, digested, and assimilated something from all creeds."(2) We have already indicated that the usual tests which can be applied in relation to any recognised religion or religious creed in the world turn out to be inadequate in dealing with the problem of Hindu religion. " [Quelle: https://indiankanoon.org/doc/145565/. -- Zugriff am 2018-04-12. -- Fair use]

1966-01-22/24

Allahabad (Hindi: इलाहाबाद): First International Hindu Conference, veranstaltet von der Vishwa Hindu Parishad (Sanskrit: विश्व हिंदू परिषद्)

25.000 Delegierte

1966-01-24 - 1977-03-24

Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984) (Congress) ist Prime Minister Indiens

Abb.: Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984)
[Public domain]

1966-02

Bangalore (Kannada: ಬೆಂಗಳೂರು): es erscheint:

Golwalkar, Madhav Sadashiv [माधव सदाशिव गोलवलकर] <1906 - 1973>: Bunch of thoughts. -- Bangalore : Vikrama Prakashan, 1966. -- 537 S. -- Online: https://archive.org/details/in.ernet.dli.2015.489044. -- Zugriff am 2018-03-18

Abb.: Einbandtitel einer späteren Ausgabe
[Fair use]

Inhaltsverzeichnis:

CONTENTS PREFACE    vi i INTRODUCTION    xxi PART ONE—THE MISSION I OUR WORLD MISSION Present mental complex—Hindus, the first world thought-givers—The world of conflicts—Theories born to root out nationalism, Failure; ex: Communism in Russia—Various attempts at synthesis of nations — The dilemma—Our solution: Inner Bond for human unity—Hindus alone equipped for World Mission—The first step. II CHALLENGE OF THE TIMES Birth of Democracy as a reaction—The evil of Capitalism—Next reaction, Communism—Falsity of its prophecy and promise, ex: Russia—Both theories shifting from original stand—Both stemming from materialism—Failure as a theory —Wrong concept of equality—Our view of individual society—Man, not system, important. III CALL OF OUR NATIONAL SOUL Revival, not reaction—Culture, indefinable yet all-absorbing — Nation as God—True spirit of service—Not rights but duty—Unity in diversity—To raise the average—Present perversions—Watering roots of immortality. IV FOR TRUE NATIONAL GLORY Our unique concept of glory — Fourfold achievement — Dharma for individual development and social solidarity — Materialism ends in misery — What made us world teachers — Organised strength for attaining and maintaining glory — Right men for organisation. V LIVE POSITIVE DYNAMIC HINDUISM The indefinable ‘Hindu’—Aim: God Realisation—Special features—Our unique standard-bearers—Need to manifest ideals in daily life — Effects of reactionary Hinduism Role of daily samskars — Fad of 'modernism’—Hindu ideals in all spheres —Live national swadharma. VI VISION OF OUR WORK Short-cut mania—Lure of politics—Warning of history — Secret of our undying potency — Inspiration for national rejuvenation — Power corrupts — Restraints on power—Effects of combination of political and economic powers — Lesson of Europe — Sangh, building people’s power—Upholding National genius. PART TWO—THE NATION AND ITS PROBLEMS VII OUR MOTHERLAND 1. THE GRAND VISION Our glorious motherland — An ancient concept — Britishers’ hand in subverting it—Hoary descriptions of Bharat, Himalayas—The complete picture--Chosen land of God Realisation — Patriotism spiritualised — Its living tradition. 2. WANTED HEROIC DEVOTION  Limits of intellectualism—Mother concept; Sign of evolution—Two aspects of devotion—Heroic devotion alone counts — Fruits of 'not a blade of grass grows’ mentality—Political boundaries decided by nation’s will-power. VIII CHILDREN OF THE MOTHERLAND    97-120 Why the name 'Hindu’—Our social diversity, sign of evolution — Many sects but one dharma — Its twofold object — Reasons for present perversion — Varna-vyavastha: Original form; not the cause of slavery; present-day perversions—All our languages national—Myth of Tamil separatism—Why Hindi as official language—Present linguistic chauvinism—Aryan-Dravidian controversy, a political game—The fresh dissensions — Realise underlying unity—A duty by birth. IX FOR A VIRILE NATIONAL LIFE    121-135 Nation, a positive concept—What modern scholars say — Hindu, child of Bharat«— Community of culture, history etc.—Hence, Hindu Nation — Non-Hindus and test of nationality—Not nurture but culture counts—Call to non-Hindus—Revive spirit of assimilation—Non-Hindus in Hindu Rashtra—Basis for national integration. X TERRITORIAL NATIONALISM 1. ITS ROOTS Why the word 'Rashtriya ’ — The British game—Effects of English education—History distorted—Birth of territorial nationalism— Its absurdity. 2. ITS FRUITS Revolutionaries turned traitors — Congress turned reactionary — Nature of non-Hindu communities—Muslim appeasement—Hindus exhorted for self-annihilation—Leadership, a tragic curse — Malady continuing — Correct initial blunder. XI CALL FOR COURAGE OF CONVICTION 'Secularists’ and Hindu Nationalism—Fear complex, root of 'Hindu-Muslim bhai-bhai'—Story with a moral — Ingrained conviction of Hindu Nationalism—Even truth requires ‘ proof’. XII INTERNAL THREATS 1. THE MUSLIMS Muslims after Partition — Twofold strategy: direct aggression; swelling numbers — Our leaders’ policy, violence pays —The time-bomb—Forgetting nothing, learning nothing— Miniature Pakistans—'Nationalist Muslims’ exposed—Face Reality. 2. THE CHRISTIANS Under 'humanitarian’ mask—Irreligious and political tactics—Niyogi Committee’s verdict— Activities in Nagaland, Kerala etc. — Same story the world over. 3. THE COMMUNISTS How Communism strikes root — Wrong approach of the West—Reactionary remedies; Bhoodan — Danger of Socialism — In the footprints of China — Revive national genius. PART THREE—THE PATH TO GLORY XIII MEETING THE HISTORIC NEED Our indebtedness to society — The best service — Past glory — Destruction by enemies — Once powerful and free — Race of Jayachands leads to Muslim and British success — The malady continues; formation of Pakistan — A house divided — History repeating itself; Dravidanad etc.—Federal structure, a poisonous seed — Basic cure. XIV THE ETERNAL BASIS Need for positive basis—Effects of reactionary approach — Sangh for permanent organised life — Fate of temporary movements; Congress — Nation in drifting — The remedy —Red signal. XV THE ELIXIR OF NATIONAL LIFE 1. WORLD OF REALITY Strong devours weak—Great fact of world history—The present world picture—Slogans change, fact remains — Mirage of mutual friendship—Friendship of strong and weak—Strength for peace and freedom. 2. THE ULTIMATE SANCTION Perils of high platitudes—Fate of Panch-sheel — Myth of international prestige —World worships strength — Our perverted notions—Non-violence or imbecility?—Our great examples — The right philosophy — Real source of strength. XVI WORSHIPPERS OF VICTORY Deifying the great—Misreading of scriptures — Selfishness, helplessness at the root—Effort is God—Great examples—Worship of the victorious — Martyr, great but not ideal Lesson of Rajput martyrdom—Act, do not react—Philosophy of right action. XVII FIGHT TO WIN 1. THE RIGHT MEASURES  Nature and magnitude of threat — Steel people’s will — Robust national leadership required—Keep up nation’s morale—Watchword : Economise! — Dangers of personality cult — Communist 'split' a ruse — Warning of Chinese ‘cease-fire ’ — Beware Pakistani fifth column—Appeasing Pakistan suicidal— Recognise friends—Fortify trusted sentinels. 2. THE RIGHT PHILOSOPHY Real threat, Crisis of character — Morality from top downwards — Ideal that inspires—Historic call of Hindu Nation — Leaders’ dream—Call of realism—Fate of ‘unilateral goodness’—Real national strength—Strength begets friends—A blessing, but when? XVIII NATION AT WAR 1. CALL OF A NEW ERA  Self-respect, nation’s life-breath—Superiority of man over machine—Myth exploded—Nation’s heroic mettle — Guideline for national policies—Destroying the real war-potential—Akhand Bharat, only solution —UNO in true colours—Rule of international friendship—Kashmir, a closed chapter— Welcome bigger war. 2. MEETING THE CHALLENGE Self-reliance, backbone of freedom; Atom Bomb—Challenge of the belly—Break spell of money—Price of foreign dependence—England’s example—Building nation’s morale — Government’s responsibility — Path of assimilating doubtful elements—Present war, a great chastener—Upsurges and lasting integration—Hindu Nationalism, acme of all ‘ isms PART FOUR—MOULDING MEN XIX THE TECHNIQUE THAT SUCCEEDS 1. FOR TRUE NATIONAL REORGANISATION Failings of revolutionary and mass movements—Day-to-day technique for moulding men—Stress on practice — National symbol Bhagawa Dhwaj, the Guru — Worship of ideal, not individual or book — Shakha, crucible of national reorganisation—Tradition of national festivals — Dangers of‘ institutionalism’—Domination of militant groups, an un-Hindu concept—Sangh for organising whole society. 2. THE RIGHT APPROACH Political parties and national consolidation—England and Bharat—Need for radical cure—How to transform minds — Momentary upsurges recoil—Rules for samskars—From little things to great, things — Indiscipline, enemy of strength—True discipline—Present misconceptions-Swayamsevak, a missionary-Self-reliance, self-effacement—Practising, then preaching — Disciplined and dedicated — Nucleus for national resurrection. 3. EFFICACY OF THE TECHNIQUE Moulding lion-hearted men—For spontaneous unity, self-restraint, self-sacrifice—Technique that suits—Role of elders. XX CHARACTER—PERSONAL AND NATIONAL Our cultural speciality—Personal character—Purity of means—Personal laxity, a national danger — Tragedy of passive 'goodness ’ — National character, the life-breath — Verdict of history — Devotion is not bargaining — Power of devotion — When character blooms. XXI BE MEN WITH CAPITAL 'M’ Be foundation stones—Ideal of service—Self-reliance; glowing examples—Curse of careerism—Choosing the right ideal—Avoid two extremes—Serve nation—Shake off inferiority complex, cheap imitations—Secret of world respect; our past heroes — Past tradition — What Mother wants. XXII MEN WITH MISSION Real greatness, making men out of dust—Genuine spirit of identity—Assert faith in goodness — Building comradeship — Be self-confident, beware of self-conceit—Lesson of great lives — Egoless is success — One life, one mission — Self-introspection, self-reformation — The joy of idealism—The glory of suffering—Excelsior XXIII THE IDEAL INCARNATE Life-long self-crucifixion — Self-transformation— Friend of all, enemy to none—The irresistible — Incomparable unifier — Self-effaced— Living for others — In the fire of endless exertion — The death that enlivens millions — How words derive power — Child of greatness. ADDENDUM WANTED A UNITARY STATE (An article by Sri M. S. Golwalkar) ILLUSTRATIONS Sri M. S. Golwalkar Dr. K. B. Hedgewar [a.a.O., S. xi - xix. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Bunch_of_Thoughts. -- Zugriff am 2018-03-18

1966-06-18

Bombay (Marathi: मुंबई): Gründung der regionalen hindunationalistischen Partei Shiv Sena -- Marathi: शिवसेना ("Armee Shivas [= Shivaji]")

• http://shivsena.org/m/. -- "we are upgrading" -- Zugriff am 2018-03-21
• https://www.facebook.com/Shivsena/. -- Zugriff am 2018-03-21
• https://twitter.com/shivsena?lang=de. -- Zugriff am 2018-03-21 

Abb.: ©Logo
[Fair use]

"Says Nirupam [Sanjay Nirupam, Hindi: संजय निरुपम, 1965 - ]: ‘Basically the Shiv Sena ideology is one of hate. Just hate. It doesn’t matter whom they hate, so long as they have someone to hate. The philosophy is that if you cannot create hatred, you cannot attract people and so you cannot get the votes.'" [Zitiert in: Anandan, Sujata: Hindu Hriday Samrat : how the Shiv Sena changed Mumbai forever. -- Noida: HarperCollins, 2014. -- 278 S. -- ISBN 978-93-5029-685-1. -- S. 188. -- Fair use]

1966-09-25

Verschiedene Kuhschutzorganisationen schließen sich unter der Schirmherrschaft der Vishwa Hindu Parishad (VHP) zusammen zur Sarvadaliya Gauraksha Maha-Abhiyan Samiti (SGMS - Hindi: सर्वदलीय गौ रक्षा अभियान समिति)

1996-11

Ramcharan Mahendra (Hindi: रामचरण महेन्द्र, 1919 - ) in der Zeitschrift कल्याण (Kalyan, Gita Press):

"Ramcharan Mahendra, a writer from the Gita Press stable who penned many monographs, made a distinction between Hindu and Muslim dress.98 Mahendra’s thesis was that dress had a relationship with culture and religion. While this itself was nothing new, Mahendra highlighted the relative superiority of Hindu dress—sari, dhoti and kurta— 'worn by the likes of Lal Bahadur Shastri, Indira Gandhi and Vijaya Lakshmi Pandit even abroad’. Hindu dress was considered the best for its cleanliness, beauty and dignity. On the other hand, he demonized the culture of the Christians and Muslims: ‘Angrezi (Christian) and Islamic religion and culture are based on the concept of pleasure. Obscenity, frivolousness and nudity are prevalent in them. They only stress external beauty. By consuming alcohol and meat, they have forgotten human values and indulge only in pleasure for the senses.’ He asked people to wear Angrezi or Muslim dress and experience its influence on their thinking and attitude: 'Just like the military dress gives rise to the feeling of violence, animal instincts, terror, pride and desire to oppress others, the dress of Muslims gives birth to sensual desires, selfishness, exhibitionism and frivolousness.’" [Quelle: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9. -- S. 381. -- Fair use]

1966-11-07

Demonstration gegen Kuhschlachtung vor dem Parlament in Delhi. Veranstalter: Hindu Mahasabha, Vishwa Hindu Parishad, Jana Sangh, Arya Samaj und andere.

8 Tote.

1967

Aus dem Wahlprogrem der Communist Party of India (CPI)

Abb.: ©Logo
[Fair use]

"Muslims, who constitute the second biggest community in India and occupy a distinctive place in our national life, have to be guaranteed full protection in regard to their specific cultural, social and religious rights. The real test of a secular democracy lies in its attitude to minorities. It is an unfortunate fact that in India today there are certain reactionary, orthodox and revivalist elements belonging to the majority community who are seeking to reduce Muslims to the position of second-rate citizens. Such elements should be vigorously fought out and isolated. It is the duty of the majority Hindu community to ensure that the secular character of our State is not endangered, and that the Muslim minority as all other religious minorities are given full protection in matters relating to their culture, language and religious beliefs. Security of their life and property has to be guaranteed not merely in law but in actual life. Every form of discrimination against the minorities, whether in recruitment to government services, in trade and commerce and administration or in the sphere of educational and cultural development should be put an end to. Such textbooks or educational courses which create in the minds of youth, hatred or prejudice against any minority community should be eliminated and the whole educational system should be thoroughly secularised. In the realm of language, Urdu, which is spoken by a very large number of Muslims, particularly in the north, should be given its due place in States like U.P., Bihar, Madhya Pradesh, Delhi, etc. All facilities should be provided to Urdu-speaking children to get education in their own mother-tongue up to the higher stage. Besides, Urdu should be allowed to be used for official purposes as the second language ... in all such states or regions. All specific and legitimate grievances of religious minorities should be speedily examined and redressed by the government and to facilitate this special committees or minority boards should be set up at the state level. Communalism in India is a serious danger to our democracy, freedom and progress and as such must be ruthlessly fought out and conditions created to give both the majority and minority communities equal rights and opportunities to grow and flourish together as inseparable, integral parts of one Indian nation." [Zitiert in: Brass, Paul R. (Richard) <1936 - >: Language, religion and politics in North India. -- Nachdruck der Ausgabe von 1974. -- Licoln : iUniverse, 2005. -- 467 S. -- ISBN 0-595-34394-5. -- S. 257f.. -- Fair use]

1967-03-29

Communal riots zwischen Sikhs und Hindus in Kalkutta

• Anlass: Streit über Zugang in Hindu Tempel via Sikh-Schrein
• Tote: 11
• Verletzte: 100
• Verhaftet:
• Orte der communal riots:

1967-06-11

RSS-Zeitschrift Organiser:

"Christians and Muslims are generally found observing, strictly and scrupulously, some religious rules of conduct. Besides, every Christian and Muslim has some outward symbols significant of his religion. The Parishad happily arrived at a ‘code of conduct’ which would be agreeable to all the sects and creeds. They decided that Pratashnan [bathing in the morning] and Ishwarsmaran [remembering God] should be the minimum rules of conduct." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 201. -- Fair use]

1967-08-22 - 1967-08-29

Hatia (Hindi: हटिया)  und Ranchi (Hindi राँची): schwere communal riots zwischen Hindus und Muslimen

• Anlass: Vorschlag, Urdu als zweite Amtssprache in Bihar einzuführen
• Tote: 19 Hindus, 164 Muslime
• Verletzte: 100
• Verhaftet: 409 Hindus, 102 Muslime
• Orte der communal riots: Hatia (Hindi: हटिया), Ranchi (Hindi राँची)

Wikipedia: https://en.wikipedia.org/wiki/1967_Ranchi-Hatia_riots. -- Zugriff am 2018-04-02

Abb.: Lage von Hatia (Hindi: हटिया)  und Ranchi (Hindi राँची)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1967-09-26

Resolution des Bharatiya Jana Sangh (Hindi: भारतीय जनसंघ) zu Hindi als offizielle Staatssprache

"Official Language Perpetuation of English—By foisting the recent language law on the people, the Government of India has done a disservice to the country. The law has engendered needless strains among different linguistic groups and at places led even to deplorable incidents of violence and lawlessness. Secondly, by overlooking the stultifying effect which perpetuation of English would have on the natural development of Indian languages, the law has set up an obstacle in the way of implementing the unanimous decision of major political parties that regional languages should be made the media of education up to the highest level and that administration in all states should be carried on through the languages of the people. In its election manifesto for 1967, the Jana Sangh had very clearly spelt out its approach to the question of Official language. The four planks of its language policy are: Immediate steps should be taken to make the regional languages the official languages in their respective states. In Central Departments like Railways, Post Offices, etc; [sic] which come into direct contact with the people, regional languages should be used along with Hindi. Hindi should be the Official language at the Centre but this should not handicap those who do not know Hindi; such employees should be permitted the option of English during the period of transition. Regional languages should be made the media of Union Public Service Commission examinations. [...] Meanwhile, the Jana Sangh favours the following measures in regard to Central Services: Immediate steps must be taken to enable candidates appearing for Union Public Service Commission examinations to appear through the media of regional languages. The knowledge of neither English nor Hindi should be compulsory at the time of recruitment. The appointees, however, should be required to get a working knowledge of either Hindi or English during the probation period. Appointees, whose mother-tongue is Hindi, must acquire a working knowledge of one additional Indian language, besides Hindi, during the probation period." [Zitiert in: Hindu nationalism : a reader / ed. by Christophe Jaffrelot. -- Princeton : Univ. Pr., 2007. -- ISBN 978-0-691-13098-9. -- S. 230ff. -- Fair use]

1968

Einführung der Three-language formula.

"In order to provide facilities for teaching a minority language or mother tongue, State Education Ministers evolved a scheme in 1949. Subsequently, the Union Education Ministry in consultation with States formulated a Three Language Formula. This Formula as enunciated in the National Policy Resolution of 1968 and reiterated in the National Policy on Education 1986 provides Hindi, English and modern Indian language (preferably one of the southern languages) in the Hindi speaking states and Hindi. English and the Regional language in the non-Hindi speaking States. This Formula has created many difficulties for Urdu speakers. The major grievance of Urdu speaking linguistic minority is that their children have been denied the facility of mother tongue instruction. The result is that a large number children of Urdu speakers are learning the regional language instead of the mother tongue as the first language. Accordingly, the Gujral Committee recommended the following modified form of three language formula: In Hindi speaking States: Hindi (with Sanskrit as part of the composite course); Urdu or any other modern Indian language excluding (a) and English or any other modern European language. In non-Hindi speaking States: Regional language; Hindi; Urdu or any other modern Indian language excluding (a) and (b); and English or any other modern European language." [Quelle: https://web.archive.org/web/20120222082907/http://www.education.nic.in/cd50years/u/47/3X/473X0I01.htm. -- Zugriff am 2018-05-20

Wikipedia: https://en.wikipedia.org/wiki/Three-language_formula. -- Zugriff am 2018-05-20

1968-01-28

Communal riots zwischen Hindus und Muslimen in Meerut (Hindi: मेरठ), U.P.

• Anlass: Hindus greifen eine politische Versammlung von Muslimen an
• Tote: 17
• Verletzte:
• Verhaftet:
• Orte der communal riots: Meerut (Hindi: मेरठ)

Abb.: Lage von Meerut (Hindi: मेरठ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1968-03-08

Gründung des Deendayal Reseach Institute - Deendayal Shodh Sansthan -- Hindi: दीनदयाल शोध संस्थान

• siehe die Übersicht aller Institutionen: http://deendayalupadhyay.org/sevakarya.html. -- Zugriff am 2018-02-18
• http://chitrakoot.org/driindia/home.html. -- Zugriff am 2018-03-18
• https://www.facebook.com/Pt-Deen-Dayal-Upadhyaya-Institute-for-the-Physically-Handicapped-120233921332972/?hc_ref=ARRk-hfCdZXs0Ey9BIlwZrqknFvy2LnpIEsWKzw3RU6sW3qktanXfHQ6unM5-LdVuII. -- Zugriff am 2018-02-24 

Abb.: ©Logo
[Fair use]

1968-03-15

Communal riots zwischen Hindus und Muslimen in Allahabad (Hindi: इलाहाबाद)

• Anlass: Holi-Fest (Hindi: होली)
• Tote: 3
• Verletzte:
• Verhaftet:
• Orte der communal riots: Allahabad (Hindi: इलाहाबाद)

Abb.: Lage von Allahabad (Hindi: इलाहाबाद)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1969

Rajkot (Gujarati: રાજકોટ): Ramakrishna Ashrama: Swami Atmasthanananda Maharaj (Bengali: স্বামী আত্মস্থানন্দ, 1919 - 2017) überzeugt Narendra Modi, dass er ungeeignet ist, ein Ramakrishna Mönch zu werden. Dies ist der Beginn der politischen Karriere Modis.

Wikipedia: https://en.wikipedia.org/wiki/Atmasthananda. -- Zugriff am 2018-04-20

Abb.: Lage von Rajkot (Gujarati: રાજકોટ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1969-04-19

Gründung von Bharatiya Shikshan Mandal -- Hindi: भारतीय शिक्षण मंडल -- Indian Board of Education

• http://www.bsmbharat.org/. -- Zugriff am 2018-02-22
• https://www.facebook.com/bsmbharat/. -- Zugriff am 2018-02-24 

Abb.: ©Logo
[Fair use]

1969-09/10

Gujarat riots zwischen Hindus and Muslimen in Gujarat (Gujarati: ગુજરાત)

Wikipedia: https://en.wikipedia.org/wiki/1969_Gujarat_riots. -- Zugriff am 2018-03-01

Abb.: Lage von Gujarat (Gujarati: ગુજરાત)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]

Abb.: Tote und Verwundete bei den communal riots in Gujarat (Gujarati: ગુજરાત) September/Oktober 1969 (nach Polizeiangaben)
[Datenquelle: https://en.wikipedia.org/wiki/1969_Gujarat_riots. -- Zugriff am 2018-03-01]

"Justice P. [Pingle] Jaganmohan Reddy [Telugu: పింగళి జగన్మోహన్ రెడ్డి, 1910 - 1999] of the Supreme Court headed the Commission of Inquiry into the communal disturbances at Ahmedabad [Gujarati: અમદાવાદ] and other places in Gujarat, on and after September 18,1969. Its Report noted that ‘The agitation had received the blessing of the local Bharatiya Jan Sangh workers who did not want to involve themselves directly but suggested the formation of an organization known as Hindu Dharma Raksha Samiti with Harischandra Panchal, an old RSS worker, as its convenor.’ The Commission found that the Hindu Dharma Raksha Samiti had issued pamphlets calling on the Hindus ‘to prepare for "Dharma Yudha" without waiting for justice to be done by the Government, to sever all economic and social relations with the community that has attacked their religion, viz. the Muslims.’ The Report noted ‘the definite part played in various Districts which were affected by the workers of the Jan Sangh and Hindu Mahasabha organizations or by persons having leanings towards them. There is evidence definitely that they took a leading part in the Districts of Amreli [Gujarati:અમરેલી] , Banaskantha [Gujarati: બનાસકાંઠા], Mehsana [Gujarati: મહેસાણા], and Baroda [Gujarati: વડોદરા].’" [Quelle: Noorani, A. G. (Abdul Gafoor) <1930 - >:  The RSS and the BJP : a division of labour. -- New Delhi : LeftWorld, 2001. -- (Signpost ; 3). -- ISBN 81-87496-13-4. -- S. 38. -- Fair use]

Abb.: Lage der Distrikte Amreli (Gujarati:અમરેલી) , Banaskantha (Gujarati: બનાસકાંઠા), Mehsana (Gujarati: મહેસાણા), and Baroda (Gujarati: વડોદરા)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 3.0]

1969-12-30

Patna (Hindi: पटना): Resolution on Indianisation passed by Bharatiya Jana Sangh [Hindi: भारतीय जन संघ] at Plenary Session:

"The spate of communal riots, rapid erosion of the rule of law, determined attempts to disrupt the unity of the country and subvert democracy and constitutional government in different parts has created an explosive situation which if not tackled quickly and effectively may have dangerous repercussions. The communal riots, of which those at Ahmedabad, Jagatdal [Bengali: জগদ্দল] and Varanasi are the latest examples, have a set pattern. They are invariably started by that section of the Indian Muslims which has stuck to the ideology which led to the partition of the Motherland in 1947, with the direct or indirect help and abetment of the C.P.I. [Communist Party of India], C.P.M. [Communist Party of India (Marxist)], and a section of the Congress Party which have developed vested interest in perpetuating communalism and separatism among the Muslim and keeping them away from the mainstream of Indian life so that they may have the monopoly of their votes in the elections. Government’s failure to prevent the outbreak of disturbances, and later to control them once they got started, has made the situation more serious. Rioters, to whatever community they may belong, ought to be dealt with sternly under the law. The communally motivated West Asian Policy of the Government of India which impelled it to gate-crash into Islamic Conference at Rabat [Arabisch: الرباط] and invite insult and humiliation of the whole country, its policy of lionising Al-Fatah [Arabish: فتح] saboteurs and the planned working up of a communal frenzy all over the country in the name of protest against arson in Al-Aksa Mosque [Arabisch: المسجد الأقصى] in Jerusalem have further roused and strengthened extra-territorial loyalties among a section of the Indian Muslims. Pakistan and her agents are taking advantage of this situation to egg them on to adopt aggressive postures resulting in riots which add grist to Pakistan propaganda mills against India. That Pakistan is striving for another partition of India has become clear from the recent writings of Mr. Bhutto [1928 - 1979]  [Zulfikar Ali Bhutto -- Urdu: ذُوالفِقار علی بُھٹّو ‬‎], Maulana Bhashani [Bengali: আব্দুল হামিদ খান ভাসানী, 1880 – 11976], and the memorandum submitted by a number of Muslim organisations to the High Commissioner of India at London. The continued infiltration of Pakistani Muslims in the border states Of Assam, West Bengal, Bihar, and Jammu and Kashmir which has been intensified of late points to the same designs of Pakistan on Indian territory. The dependence of Mrs. Indira Gandhi’s government on the Muslim League and support of other elements susceptible to communal and sectional appeals of Mr. Fakhar-ud-Din Ali Ahmed [Hindi: फ़ख़रुद्दीन अली अहमद, 1905 - 1977] and Mr. Jagjivan Ram [Hindi: Hindi जगजीवन राम, 1908 - 1986] has given a new import to the communal problem which cannot be ignored by any nationalist. The Communist Parties which never made any secret of their determination to wreck the constitution, subvert democracy and disrupt the unity of India are exploiting this situation to serve their ends. They have forged an alliance with Muslim League and pro-Pakistan elements all over the country which has already replaced the Congress-Muslim alliance in the states like West Bengal, Assam and Kerala. Formation of Mallapuram [Malayalam: മലപ്പുറം ജില്ല‍] district in Kerala, the audacity and intransigence of anti-India elements in Jammu and Kashmir and friendliness of Chief Minister Sadiq [Ghulam Mohammed Sadiq, 1912 – 1971] towards them and the reign or terror let loose by C.P.M. [Communist Party of India (Marxist)] in West Bengal are some of the fruits of this antinational alliance. The growing feeling of regionalism and sub-regionalism partly born out of imbalances in economic development has become another major threat to peace and unity of the country. With the weakening of the Central Government attempts are being made to develop and project the personality of different states even at the cost of the personality of the country.. The state boundaries have begun to be treated as more sacrosanct than the boundaries of the country which have been steadily shrinking. The formation of sub-State of Meghalaya in Assam has given encouragement to protagonists of subregional States in other parts of the country. The general economic unrest in the country with growing unemployment and frustration among the youth is being further aggravated by the false hopes aroused by Indira Government coupled with policies which are actually retarding production and curtailing employment opportunities. This has created a situation which is ideally suited to the operation of Communist technique of creating lawlessness and anarchy in the country as a prelude to taking over of the State apparatus by them with the help of indoctrinated minority. The forcible occupation of land by them in West Bengal and Kerala and their terrorist activities which have created a general sense of fear and Insecurity give a clear inkling of their plans and designs. Naxalites are outdoing them in this regard. They have extended their activities to Kerala, Bihar, Andhra Pradesh, Orissa and other states. Their emergence as an all India Party with open commitment to violence and Maoism has added new dimensions to the Communist menace. This situation demands urgent attention and concerted effort on the part of all patriotic parties and elements irrespective of their differences in regard to other matters. The Jana Sangh takes serious note of the increasing interference of foreign powers. Broadcasts relayed by Moscow Radio and Radio Peace and Progress and reports appearing in Russia’s government-controlled press regarding happenings in India cannot but be regarded as gross interference in our internal matters. Western countries also have been exerting to exploit India’s illiteracy and poverty by using their economic aid measure, their cheap and provocative literature, and, above all, their missionaries as instruments for a campaign of mass conversion. Jana Sangh strongly condemns their activities as well. We want to warn these foreign powers not to indulge in activities that violate India's sovereignty and independence and demand that the Government of India take stern measures to curb them. Bharatiya Jana Sangh being the champion of Indian nationalism and committed to preservation and strengthening of Indian unity feels particularly concerned over this state of affairs, and demands that:— Every effort should be made to revive and strengthen the sense of nationalism which is the sum total of cohesive forces in any country. This requires a clear understanding of the concept of nationalism and its main-springs.   Indianisation—by which we mean the subordination of all narrow loyalties like those of religion, caste, region, language or dogma to the overriding loyalty to the nation of all fissiparous elements, especially of those with extraterritorial loyalties or allegiance, overt or covert, to the two-nation theory.   A permanent tribunal should be set up to tackle inter-state disputes of all types. The decision of such a Commission should be binding on the parties concerned.   Immediate steps should be taken to extend the Constitution of India to the Jammu and Kashmir State to bring it in line with other States and also to implement fully the recommendations of Gajendragadkar Commission in regard to separate development boards for the Kashmir Valley, Jammu and Ladakh with a clear division of development funds between these three regions.   A high powered commission should be set up to look into regional and sub-regional economic imbalances and backwardness and suggest remedies to remove the same.   With the lapse of Preventive Detention Act, the need for enacting a law of treason has become an imperative necessity. This law should define treason and treasonable activities and lay down deterrent punishment for all persons and parties indulging in such activities." [Zitiert in: Madhok, Balraj [बलराज मधोक ] <1920 - 2016>: Indianisation : [an explosive viewpoint in Indian politics that is appreciated, admired, criticised and often misunderstood]. -- Delhi : Hind pocket books, [1970]. -- 162 S. -- (An orient paperback ; E-65). -- S. 126 - 129. --Online: https://archive.org/details/IndianizationBalrajMadhok. -- Zugriff am 2018-03-19. -- Fair use]

1970 - 2016

Terroristische Anschläge in Süd- und Südostasien 1970 - 2016

Abb.: Terroristische Anschläge in Süd- und Südostasien 1970 - 2016
[Bildquelle: Phoenix7777/Wikimedia. -- CC BY-SA 4.0]

Wikipedia: https://en.wikipedia.org/wiki/Terrorism_in_India. -- Zugriff am 2018-04-20

1970/1971

Es erscheint:

प्राचीन भारत में गोमांस : एक समीक्षा [Rindfleisch im alten Indien : eine Untersuchung]. -- गोरखपूर : जालना, 1970. -- Herausgeber ist Jaidayal Dalmia (Hindi: जयदयाल डालमिया, 1904 - 1993)

Das Buch soll beweisen, dass im alten Indien Rinder weder geschlachtet noch gegessen wurden.

Abb.: Einbandtitel
[Fair use]

1971: Englische Übersetzung:

Dalmia, Jaidayal [Hindi: जयदयाल डालमिया] <1904 - 1993>: A review of the "Beef in ancient India". -- Gorakhpur : Gita Press, 1971. -- 224 S. -- Online: https://archive.org/details/Review_of_Beef_In_Ancient_India_Jaidayal_Dalmia. -- Zugriff am 2018-06-20. --  "the work of collection and clarification has been done by J. Dalmia with co-operation of some other scholars."

Abb.: Einbandtitel
[Fair use]

"SUBMISSION Whenever the demand is made or an agitation takes place for the imposition of a ban on cow-slaughter, certain highly placed persons, out of ignorance or misunderstanding, publish articles in newspapers and magazines in which an effort is made to prove and establish that cow-slaughter was prevalent in Vedic India and beef was also taken. They give stray quotations in their articles from religious scriptures. Simple persons get confused on reading these articles. From time to time, scholars have clarified the position by correct interpretation of such quotations in Hindi, but these interpretations have not been available at one place, nor have they been published in those newspapers and/or magazines in which the misleading articles are published. Such clarifications have been collected and published in this book for the general benefit of all those who are interested in this question and who would like to know the true position." [a.a.O., S. v. -- Fair use]

"APPEAL OF THE COW Poor cows bemoan their lot and humbly plead thus they :— "You human beings ! how the quadrupeds us treat ? With milk we have like mother nursed you day by day ; You send us to the butcher’s house with death to meet. "The men who hope to fatten bodies their with beef, And hence by killing brutely us their bellies fill ; They will not lose the body,—seems they harbour such belief,— Or carry it indeed along with them they will. You do not seek to get well-built with milk we serve ; Derive nor joy from milk-products not few. You want to drink our blood, then drink without reserve. 1Ye born in image of God ! nothing too much for you. "Helpless are we poor creatures with no strength, no brawn. You keep us or destroy, we are under your thumb. Perhaps God too has now His help from us withdrawn ; ‘We are your cows’—what more can say poor cattle dumb ? "Before our eyes our calves struggle for milk in vain, While we, not minding that, provide you milk wholesome ; We feed on grass in woods, return to you again. When grown up are those calves, they too your hacks become. "Goes on like this if process of our decay here. Regard the sun as set in India’s Fortune’s sky. The little verdure too that’s left will disappear. Death on this golden land will stalk and jackals cry."   1 O Priests of non-violence ! nothing too much for you. Note—(Translated from ‘Bharata-Bharati' [भारत भारती, 1912] of Rashtra-kavi late Shri Maithili Sharan Gupta [Hindi: मैथिलीशरण गुप्त, 1883 - 1964], M. P.) " [a.a.O., S. 224. -- Fair use]

1970-05

Delhi (Hindi: दिल्ली): es erscheint:

Madhok, Balraj [बलराज मधोक ] <1920 - 2016>: Indianisation : [an explosive viewpoint in Indian politics that is appreciated, admired, criticised and often misunderstood]. -- Delhi : Hind pocket books, [1970]. -- 162 S. -- (An orient paperback ; E-65). -- Online: https://archive.org/details/IndianizationBalrajMadhok. -- Zugriff am 2018-03-19 

Abb.: Einbandtitel

"PREFACE It was on September 27, 1969, when, while speaking at a Symposium on Rabat Conference of Heads of Islamic States and India, organised by the Indian Forum of International Affairs at the Constitution Club, New Delhi, I casually referred to the need of Indianising the minds of the Indian people in the interest of unity and peace of the country. I made this remark in the context of nationalisation of fourteen major Banks which was then fresh in the memory of the people and which was being utilised as propaganda plank in favour of the Government to counter the widespread criticism of its crude attempt to gate-crash into the Islamic Summit at Rabat. I never dreamt at that time that this reference to Indianisation will create any controversy in the country. As a student of History, I know how this word had been persistently used by the founding fathers of the Indian National Congress in its early days in the narrow sense of replacement of Englishmen by Indians in the administration and how Pandit Jawaharlal Nehru [Hindi: जवाहरलाल नेहरू, 1889 - 1964] and Maharshi Aurobindo [Bengali: অরবিন্দ ঘোষ, 1872 - 1950] had used it in their various writings in the wider sense of absorption and assimilation of foreign elements with the national main stream of India. I was, therefore, painfully surprised to learn from the newspapers that the Government of India had taken a very serious view of this talk about “Indianisation” and had pressurised Delhi Administration, in spite of its advice to the contrary, to prosecute me for that. This started a national debate on this question which is still continuing. The subject came up for discussion in the Parliament as well. I was gratified to find that there was a broad consensus among all nationalist and patriotic people including such eminent Muslims as Shri Mohammed Curim Chagla [Marathi: एम.सी. छगला, 1900 - 1981] about the need of Indianisation in all fields of national life to create a strong sense of nationalism in the people and to checkmate the rise of fissiparous and disruptive forces and tendencies in the country. But at the same time I found that some people had genuine doubts and misconceptions about the concept of Indianisation, its content, need and application. A number of queries were addressed to me as also a number of letters appeared in readers columns of many newspapers and journals. It was to answer such queries, clear up such doubts and provide a working paper for further debate and discussion on this important subject that this small book was written. It was expeditiously published by S. Chand & Co., New Delhi early in May, 1970. The book evoked a tremendous response from the readers and critics alike as is clear from the reviews published by such national journals as “The Hindu” of Madras and the “Amrit Bazar Patrika" [Bengali: অমৃতবাজার পত্রিকা] of Calcutta. The need and validity of the concept is now being widely accepted. Even Shri Jagjivan Ram [Hindi: जगजीवन राम, 1908 - 1986], the Defence Minister of the Government of India and President of the Ruling Congress Party has stressed the need for bringing such Muslims and others as continue to look to Pakistan or elsewhere into the national mainstream. The revival and extension of the Muslim League which represents the two nation theory on the basis of which unity of India was destroyed in 1947, the renewed talk of separate identity of Muslims as distinct from the nation and the growing aggressiveness of Communists who place their loyalty to Peking and Moscow above their loyalty to India has created a general consciousness about the imperative need of making the concept of Indianisation a living reality if a repetition of the history of 1947 is to be avoided. The book is divided into three chapters. The first chapter deals with the concept of Indianisation in all its aspects. In the second chapter I have tried to explain the circumstances and developments, particularly since freedom, which have made a re-statement of the concept of Indianisation and its implementation in practice an imperative necessity if India is to exist and grow as a strong and united nation. The third chapter of the book deals with the means and methods, plans and programmes through which the concept of Indianisation can be translated into action in the present day conditions of India. The annexures which include a survey of communal riots by the Ministry of Home Affairs of the Government of India, an analytical study of the causes of Ahmedabad riots by Shri Nandan Kagal [gest. 1972], the Resident Editor of Indian Express, New Delhi, a peep into the Muslim mind by Shri Hamid Dalwai [Marathi: हमीद दलवाई, 1932 - 1977], the young pioneer of modernisation of Islam in India, the speech of Shri M.C. Chagla [Marathi: एम.सी. छगला, 1900 - 1981] in the Rajya Sabha in the course of the debate on “Indianisation" and comments of Shri Badar-ud-din Tyabji [1907 - 1995] on Indianisation are aimed at providing the readers with ready at hand material to check up some of the facts given and conclusions drawn in the book. It would be clear from the resolution passed by the Plenary Session of Bharatiya Jana Sangh [Hindi: भारतीय जन संघ] at Kanpur in 1952 under the distinguished Presidentship of late Dr. Shyama Prasad Mukherji [Bengali: শ্যামাপ্রসাদ মুখোপাধ্যায়, 1901 - 1953] (Annexure I) that I claim no originality for this idea. Bharatiya Jana Sangh has stood for it from its very inception. It is significant that late Pandit Jawaharlal Nehru, the then Prime Minister of India, never took exception to it. May be it was because he did not have that much need of working up communalism among Muslims to keep himself in power as his daughter has today. The facts given in the book are correct to the best of my belief and knowledge and interpretations are my own. I have tried to be objective as far as possible. But I do realise that even the most objective persons cannot be free of subjectivity completely. My aim in writing this is to educate and inform the reader and not to array or injure anybody’s feelings. Since the publication of the book in May, 1970, repeated suggestions have been made for a cheaper edition of the book as also for its translations in Hindi and other Indian languages so that it could reach the wider public. This paperback edition has been brought out to meet that end. The Directors of Hind Pocket Books Private Ltd. deserve my thanks as also the thanks of all nationalist people for bringing out this low-price edition so expeditiously. BALRAJ MADHOK [बलराज मधोक ]" [a.a.O. -- Fair use]

"This Indianness of a man is not determined by one’s colour, caste, language, way of worship or political party. It is determined by the mental attitude towards India and all that is distinctive about her as a nation. This is reflected in one’s behaviour and conduct, both individual and collective, which in its turn is determined by one’s thoughts, motivations and attachments, both intellectual and emotional. People like Mrs. Annie Besant [1847 - 1933], Sister Nivedita [1867 - 1911] and Mr. Stokes [Samuel Evans Stokes, Jr., 1882 – 1946] became better Indians and did more for India in our own times than most of those born in India did, even though they had been born and nurtured outside India. On the other hand men like Mr. Jinnah [1876 - 1948] [Urdu: محمد علی جناح], Liaqat Ali Khan [1895 - 1951]  [Urdu: لِیاقت علی خان] and Kasim Rizvi [1902 - 1970] though born and brought up in India turned out to be India’s worst enemies. Whatever the circumstances and influences that made Mrs. Annie Besant and Mr. Jinnah what they became might have been, one thing is clear that Indianness of a man or a woman is something which is both acquired and inherited. Mrs. Annie Besant acquired it even though she was not born as an Indian. But Mr. Jinnah though born in India of Hindu parents, who got converted to Islam, got so much de-Indianised and denationalised for personal and political reasons that he went to the extent of demanding and securing the vivisection of the Motherland with the assistance of the British rulers of the country. Creation of this feeling of Indianness in a man through ‘Sanskars,’ through education and through conscious social and political efforts and policies which might instil in him a sense of identification with India and impel him to place his loyalty to the nation group above loyalty to every other group, religious, social, linguistic or political, to which he may belong is Indianisation. It does not require of any one to give up his attachment to social, religious or other groups to which he may belong. It only aims at moving the nation group higher than any other group in the order of one’s priorities and loyalties. Indianisation does not mean that a Muslim should cease to be a Muslim or a Bengali should cease to be a Bengali. It only means that if there is clash between the interests of a State or Province and India as a whole or between interests of a religious community and the country as a whole one should be prepared to sacrifice the interests of his community or province for the sake of national interests. As such Indianisation is another name for creating a strong sense of nationalism, which is the sum total of cohesive forces in any country, in the Indian people. Nationalism is not a question of political loyalties only. It demands a feeling of attachment and a sense of pride for the country’s heritage and culture as well. It has its ramification in the field of thought and action regarding all aspects of a nation’s life. Respect for the national flag, national anthem, national language or languages, national heroes and great-men, national ethos and values are part of nationalism. Aliens also can be absorbed into the national mainstream through inculcation of these feelings of oneness and identification with the national homeland, its culture and heritage. Indianisation, therefore, is nothing but the inculcation of a strong sense of nationalism in all Indians. It is neither something new nor anything sinister. It is something to which no patriotic Indian worth his name can take exception. Those who oppose it either do not understand what India and her heritage is or they deliberately want to create confusion and scare in some groups for political and partisan ends. India has never stood for conformism of any type. It has all through its history been a land of freedom of thought, conscience and belief. It has never tried to impose any particular form of worship on unwilling people even when it could easily do so. The Syrian-Christians, the Jews and the Parsis who came into India in small groups without any political or economic backing are standing testimony to the Catholicity and all embracing character of Indian culture. "May all be happy without any disease. Let all enjoy prosperity and happiness and none have sorrows or be depressed." "सर्वे सन्तु सुखिनः सर्वे सन्तु निरामयाः" has been the guiding principle of Indian way of life. Indianisation, therefore, is a positive concept. There is nothing narrow, sectarian or iconoclastic about it." [a.a.O., S. 29ff. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Balraj_Madhok. -- Zugriff am 2018-03-19

1970-05-07/08/11/

Communal riots zwischen Muslimen und Hindus in Bhiwandi (Marathi भिवंडी), Jalgaon (Marathi: जळगाव), Thane (Marathi: ठाणे), Kalyan (Marathi: कल्याण) (Maharashtra)

• Anlass: Shiv Jayanti Prozession
• Tote:
  • Bhiwandi: 17 Hindus, 59 Muslime, 2 nicht identifiziert
  • Jalgaon: 1 Hindu, 42 Muslime
  • Thane und Kalyan: 14
• Verletzte:
  • Bhiwandi: 335
  • Jalgaon: 47
• Verhaftet:
  • Bhiwandi: 344 Hindus, 2000 Muslime
• Orte der communal riots: Bhiwandi (Marathi भिवंडी), Jalgaon (Marathi: जळगाव), Thane (Marathi: ठाणे), Kalyan (Marathi: कल्याण)

Abb.: Lage von Bhiwandi (Marathi भिवंडी), Thane (Marathi: ठाणे), Kalyan (Marathi: कल्याण)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

Abb.: Lage von Jalgaon (Marathi: जळगाव)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1970-07

Das Sampradayikta Virodhi Committee (Komitee zur Bekämpfung des Kommunalismus) beantragt das Verbot des RSS.

1970-07-11

Madhav Sadashiv Golwalkar (Hindi: माधव सदाशिव गोलवलकर, 1906 - 1973):

"On June 11, 1970, Golwalkar waxed eloquent before a group of journalists. The communal atmosphere was tense in the wake of the Ahmedabad [Gujarati: Gujarati: અમદાવાદ] and Bhiwandi [Marathi: भिवंडी] riots. Organiser reported this exchange: Q. Who will teach Muslims to identify themselves completely with the country and its culture? A. You and me, all of us. Q. Can you teach by beating? A. Beating is of two kinds: mother beating her child and an enemy sticking a man. We have not done any beating. But if, as and when we do teach by beating, it will be like the mother’s beating of her child - out of love and solicitude for the child’s welfare. Yet, he complained ‘misunderstandings are sought to be created about the training in the use of danda [Hindi: डंडा] (lathi), yogchap (lesim), khadga [Hindi: खड्ग] (sword), vetracharma [Hindi: वेत्रचर्म] (canefight) etc. that is imparted in the RSS branches.’ ‘What has our good behaviour towards Muslim faith and the Muslim people brought us?’ Golwalkar asked. The alternative is propounded openly. Is there any place for violence in the life of a society? Yes, but it should be used as a surgeon’s knife ... to cure society of any malady that needs such a surgical intervention. ... In this task of self-protection we might have to destroy evil persons. ... If these Asur [Sanskrit: असुर] [evil forces] are to be defeated through the use of force, force should be used. . . . Generally speaking, it is a matter of common experience that evil forces do not understand the language of logic and sweet nature. They can be controlled by force." [Quelle: Noorani, A. G. (Abdul Gafoor) <1930 - >:  The RSS and the BJP : a division of labour. -- New Delhi : LeftWorld, 2001. -- (Signpost ; 3). -- ISBN 81-87496-13-4. -- S. 37. -- Fair use]

1971-03-22

Tod von Hanuman Prasad Poddar (Hindi: हनुमान प्रसाद पोद्दार, 1892–1971)

Wikipedia: https://en.wikipedia.org/wiki/Hanuman_Prasad_Poddar. -- Zugriff am 2018-05-22

1971-03-25 - 1971-12-16

Bangladesh-Krieg zwischen Ostpakistan und Westpakistan und später auch Indien und Westpakistan

Wikipedia: https://de.wikipedia.org/wiki/Bangladesch-Krieg / https://en.wikipedia.org/wiki/Bangladesh_Liberation_War. -- Zugriff am 2018-03-23

1971-03-26

Ost-Pakistan erklärt sich unabhängig von Pakistan. Ausrufung des Staats Bangladesh (Bengali: বাংলাদেশ)

Abb.: Lage von Bangladesh (Bengali: বাংলাদেশ)
[Bildquelle: CIA. -- Public domain]

1971-12-03 - 1971-12-16

Dritter Indisch-Pakistanischer Krieg

Wikipedia: https://de.wikipedia.org/wiki/Dritter_Indisch-Pakistanischer_Krieg / https://en.wikipedia.org/wiki/Indo-Pakistani_War_of_1971. -- Zugriff am 2018-03-23

Abb.: Kriegsschauplätze in Ost-Pakistan
[Public domain]

1971-12-28ff.

Communal riots zwischen Hindus und Muslimen in Thalassery (Malayalam: തലശ്ശേരി)

• Anlass: politische Agitation
• Tote: 89 Hindus, 480 Muslime
• Verletzte:
• Verhaftet:
• Orte der communal riots: Thalassery (Malayalam: തലശ്ശേരി)

Abb.: Lage von Thalassery (Malayalam: തലശ്ശേരി)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1972

Gründung des All India Muslim Personal Law Board (AIMPLB) (Urdu: آل انڈیا مسلم پرسنل لا بورڈ) zum Schutz und Erhalt der Sharia (Arabisch: شريعة ) als Zivilrecht für Muslime.

Webpräsenz: http://www.aimplboard.in/index.php?language=english. -- Zugriff am 2018-03-26
Wikipedia: https://en.wikipedia.org/wiki/All_India_Muslim_Personal_Law_Board. -- Zugriff am 2018-03-26

Abb.: ©Logo
[Fair use]

1972-01-07

Vavathurai (Tamil: வாவத்துறை): Grundsteinlegung für das Vivekananda Rock Memorial

Wikipedia: https://en.wikipedia.org/wiki/Vivekananda_Rock_Memorial. -- Zugriff am 2018-03-24

Abb.:  Vivekananda Rock Memorial, 2009
[Bildquelle: Coolgama/Wikimedia. -- CC BY-SA 3.0]

Abb.: Lage von Vavathurai (Tamil: வாவத்துறை)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1972-06-18

Communal riots zwischen Hindus und Muslimen in Firozabad (Hindi: फ़िरोज़ाबाद) und Benares (Hindi: वाराणसी)

• Anlass: Demonstrationen der Muslim League gegen den Aligarh Muslim University Act
• Tote: 23
• Verletzte:
• Verhaftet:
• Orte der communal riots: Firozabad (Hindi: फ़िरोज़ाबाद) und Benares (Hindi: वाराणसी)

Abb.: Lage von Firozabad (Hindi: फ़िरोज़ाबाद) und Benares (Hindi: वाराणसी)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1972-10-17

Gründung der Partei All India Anna Dravida Munnetra Kazhagam (AIADMK; Tamil அனைத்திந்திய அண்ணா திராவிட முன்னேற்றக் கழகம் - All India Anna Dravidian Progress Federation)

Webpräsenz: http://aiadmk.org.in/. -- Zugriff am 2018-05-21

Wikipedia: https://de.wikipedia.org/wiki/All_India_Anna_Dravida_Munnetra_Kazhagam / https://en.wikipedia.org/wiki/All_India_Anna_Dravida_Munnetra_Kazhagam. -- Zugriff am 2018-05-21

Abb.: ©Logo
[Fair use]

1973-06-05

Tod von Madhav Sadashiv Golwalkar (Marathi: मा. स. गोळवलकर; 1906 – 1973)

Wikipedia: https://en.wikipedia.org/wiki/M._S._Golwalkar. -- Zugriff am 2018-05-23

1973-06-05 - 1994-03

Madhukar Dattatraya Devaras (Marathi: मधुकर दत्तात्रेय देवरस, 1915 - 1996) ist Sarsanghchalak (Hindi: सरसंघचालक) des RSS

Wikipedia: https://en.wikipedia.org/wiki/Madhukar_Dattatraya_Deoras. -- Zugriff am 2018-03-19

1974

Gründung des Bhaktivedanta Institute

Webpräsenz: http://www.binstitute.org/. -- Zugriff am 2018-05-15

Abb.: ©Logo
[Fair use]

"Founded in 1974, the Bhaktivedanta Institute is a center for Advanced Studies in science and vedanta. As a non-profit organization, it is dedicated to facilitating communication between scientific and religious communities on a wide range of issues that affect people individually and collectively. It explores foundational questions related to life's origin, the nature of humanity, problems related to the body, mind, and society at large, as well as many other philosophical and ethical concerns. The Bhaktivedanta Institute aims to provide comprehensive solutions to these issues through a consciousness-based paradigm. This is a new approach that will have profound significance for broadening our understanding of science, spirituality, and their synthesis. One of the primary objectives of the Bhaktivedanta Institute is to present this paradigm for the critical attention of serious scholars and thinkers throughout the world. As such, the institute supports a closer examination of existing scientific paradigms in cosmology, evolution, physics, biology, genetics, neurosciences, environmental science and other sciences. The Bhaktivedanta Institute also promotes scientific, and philosophical dialogues among scientists, scholars and theologians of the world. These dialogues cover various common conceptual grounds and promote a better understanding amongst different scientific and faith-based communities. They also address issues that emerge due to technological developments and scientific discoveries. The Bhaktivedanta Institute has also collaborated with other organizations such as the URI (United Religious Initiative), Templeton Foundation, Metanexus Institute and many other organizations around the world to address issues of common interests. To fulfill its objectives, the Institute supports the exchange of ideas through conferences, seminars, publications, and its website. We invite you to browse our website, subscribe to our email updates, and attend our events. " [Quelle: http://www.binstitute.org/about.html. -- Zugriff am 2018-05-15. -- Fair use]

1974

Brass, Paul R. (Richard) <1936 - >: Language, religion and politics in North India. -- Nachdruck der Ausgabe von 1974. -- Licoln : iUniverse, 2005. -- 467 S. -- ISBN 0-595-34394-5

Abb.: Einbandtitel

"Elite-mass differences have also been important in religious behavior in north India. The Sanskritized Vedic rituals of learned Brahman pandits are quite different forms of religious behavior from the devotional worship of low castes, yet both types of worshippers are conventionally described as Hindus. Similarly, Muslim ulama and educated Muslims are likely to confine their forms of worship to either the prescribed individual worship in the home or the routinized congregational worship in the mosque, but ordinary, uneducated Muslim believers may visit the tombs and shrines of local saints and sing devotional prayers, often in the company of Hindus doing the same. Similarly, educated keshadhari Sikhs are likely to conform closely nowadays to only the prescribed rituals of Sikhism whereas a Scheduled Caste Sikh in the Punjab may, literally with a flick of his turban, find Hindu devotional worship more to his taste. In all three cases, political elites who have attempted to build political support on the basis of religious solidarity have had to take such differences into account. They have not been able to take as given the religious loyalties of ordinary people. Rather, in the process of building political support, they have had to develop ways of closing the elite-mass gap in religious practices and to create the religious solidarity of the communities for whom they claim to speak. And, in the process of creating such religio-political solidarity, some communicants may remain marginal or be lost to other religious communities. [...] Corresponding to the phenomenon of dialect variation in language groups is the existence of sectarian differentiation in religious groups. It is customary to comment loosely on ‘Hindu-Muslim’ or ‘Hindu- Sikh’ political conflicts in modern Indian history and politics and to think of Hindus, Muslims, and Sikhs as undifferentiated religious communities. Of course, this is not true now and was even less true before religious and political elites began to use the symbols of religious distinctiveness as bases for social and political mobilization in India. Sectarian differences within religious groups are relevant to the process of nationality-formation in three respects particularly. First, when religious symbols begin to be used for political purposes, the elites who begin the process often come from particular subgroups within the religious group - keshadhari Sikhs, Arya Samaj Hindus, or Sunni Muslims. If one wants to be able to predict the course a movement of political-religious mobilization will take, it is clearly important to know which sub-groups are taking the lead and whether they occupy central positions in their religious traditions. Second, to the extent that elites from particular sects are successful in mobilizing their religious communities for political ends, they may have a profound impact on the nature of religious identity in their religious group and on defining the membership of the group as a whole. This process is exemplified best by the history of religio-politi- cal mobilization among the Sikhs, where keshadhari Sikhs have taken the lead in forming the Akali Dal, have gone a long way in convincing themselves and external observers that they represent the Sikh community or Panth as a whole, have institutionalized their dominance in the Sikh religion through their control of the gurudwaras, and have defined nem-keshadhari Sikhs as either excluded from or marginal to the Sikh religion. This kind of success has not been achieved by any other sub-group within the other two religions of north India. Internal differentiation has been less great, though not completely absent, in Islam than in either Sikhism or Hinduism to start with. In Hinduism, both caste and sectarian differentiation have been too great for any single sub-group to succeed in defining membership in the community in any way comparable to what the keshadhari Sikhs have achieved. Finally, the extent of sectarian differentiation within a religious group and the intensity of divisions between sects will influence profoundly the abilities of particular elites to mobilize the religious groups for political purposes. For example, Sunni-Shi’a divisions in Islam are intense and have occasionally developed into violent conflicts. In certain parts of India, particularly in Lucknow, they have presented serious obstacles to political unity. However, Shi’as are a tiny minority in the Islamic community of north India as a whole, so that Sunni-Shi’a differences have not seriously impeded the development of communal solidarity among Muslims. Among Hindus, it has been the enormous range of caste and sectarian differences and the social barriers between groups which have prevented religio-political consolidation. Among Sikhs, however, a very definite process of religious consolidation has taken place, whose origins can be traced to the efforts of the Singh Sabha movement in the nineteenth century. Another reason why objective differences between peoples cannot be taken as ‘givens’ is that there is frequently a range of choice in selecting symbols of group difference and identity. Some symbols may facilitate communication with other groups while others may impede it. The most striking examples of symbol selections which have been made specifically for purposes of linguistic group differentiation in north India are in the choice of scripts. Ordinary Muslims and Hindus in north India can communicate perfectly well in spoken Hindi-Urdu. Consequently, those elites who have wanted to emphasize the differences between Muslims and Hindus in language as well as in religion have insisted that Urdu must be written in the Persian-Arabic script while Hindus similarly have insisted that Hindi can be written properly only in the Devanagari script. In this way, during the past several decades, symbolic barriers to effective communication between the literate populations of Hindus and Muslims have been erected. The same process has been at work in the Punjab in the insistence of Sikhs that Punjabi can be written properly only in Gurumukhi script, while Hindus prefer the Devanagari. In contrast, Maithili has, for the most part, been written in the Devanagari script, which has made it easier for Hindi spokesmen to continue to refer to Maithili as only a dialect of Hindi and more difficult for Maithili-speakers to assert their claim of distinctiveness." [Quelle: Brass, Paul R. (Richard) <1936 - >: Language, religion and politics in North India. -- Nachdruck der Ausgabe von 1974. -- Licoln : iUniverse, 2005. -- 467 S. -- ISBN 0-595-34394-5. -- S. 406 - 409. -- Fair use]

1974-01-05 - 1974-04

Worli (Marathi: वरळी): schwere Auseinandersetzungen zwischen hochkastigen Hindus und buddhistischen Dalits

6 Tote

Wikipedia: https://en.wikipedia.org/wiki/Worli_riots. -- Zugriff am 2018-04-02

 
Abb.: Lage von Worli (Marathi: वरळी)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1974-05-18

Pokhran: Operation Smiling Buddha: erster Atombombentest Indiens.

Wikipedia: https://de.wikipedia.org/wiki/Operation_Smiling_Buddha / https://en.wikipedia.org/wiki/Smiling_Buddha. -- Zugriff am 2018-05-20

1975-04

Aligarh (Hindi: अलीगढ़): B. P. (Buddha Priya, früher: Bhagwati Prasad) Maurya (1928 - ) organisiert eine Massenbekehrung von 100.000 Jatavs (Hindi: जाटव) zum Buddhismus.

1975-06-25 - 1977-03-21

Premierministerin Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984) proklamiert den Ausnahmezustand (Emergency). Er dauert bis 1977-03-21

Wikipedia: https://de.wikipedia.org/wiki/Ausnahmezustand_in_Indien_1975%E2%80%931977 / https://en.wikipedia.org/wiki/The_Emergency_(India) . -- Zugriff am 2019-03-23

Abb.: Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984), Briefmarke der Sowjetunion 1984
[Public domain]

1975-06-27

Premierministerin Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984) vergleicht den RSS mit den Nationalsozialisten:

"Forces seeking to strangle Indian Democracy were similar to those which backed the rise of Nazism in Germany before World War II. It was in order to combat these forces that the government had been obliged to act swiftly and decisively. It is a mistake to equate Nazism with the use of police and army. The method often adopted was to create discord and confusion by infiltrating small groups into various facets of national life. This was indeed the method which the RSS had adopted in India." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 273. -- Fair use]

1975-07-04

Verbot von RSS und Jamaat-e-Islami (Urdu: جماعتِ اسلامی).

2800 RSS-Mitglieder werden verhaftet und 1360 Mitglieder des Jana Sangh. 186 (von 1356) RSS-Pracharak (प्रचारक) werden verhaftet. Die meisten übrigen arbeiten im Untergrund weiter. Die wichtigste vom RSS unterstützte Untergrundorganisation ist Lok Sangharsh Samiti (Hindi: लोक संघर्ष समिति) unter der Führung von Jayprakash Narayan (Hindi: जयप्रकाश नारायण, 1902 - 1979)

1975-07

Der RSS bildet Gujarat (Gujarati: ગુજરાત) Lok Sangharsh Samiti als Koordinationsorgan für den Widerstand im Untergrund.

Vorsitzender: Lakshmanrao Inamdar (Hindi: लक्ष्मणराव इनामदार, 1917 - 1984) aka. Vakil Saheb (Hindi: वकील साहब)

Generalsekretär: Narendra Modi (Gujarati નરેંદ્ર દામોદરદાસ મોદી, 1950 - )

1976

Es erscheint:

Ramlakhansharan <Baba>: श्री राम जन्मभूमि का रोमांचकारी इतिहास [Die haarsträubende Geschichte des Geburtsplatzes von Shri Rama]. -- Ayodhya, 1976

"A pamphlet published in 1976 by Baba Ramlakhansharan, who at the time described himself as the "non-stop kirtan [singing] conductor" just outside the perimeter of the Babri mosque in Ayodhya, tells of a series of sixty-five battles during Mughal rule between Muslims and Hindu soldier monks over the site—beginning with five in Babar’s reign, ten in Humayun’s, twenty in Akbar’s, and peaking with thirty in Aurangzeb’s.3 This pro, longed warfare is said to have climaxed with a confrontation between An- rangzeb’s forces and Hindu soldier monks, wielding chimtas, large, iror. pincers with sharpened ends. When Aurangzeb became the emperor of India after Shah Jahan, his attention fell first and foremost on the janmabhumi and he immediately dispatched a iormidable army there under the generalship of Jambaj Khan. At this time there resided at Jan ki Ghat in Ayodhya one Mahatma Shishya Vaishnava Das, a disciple of Shivaji’s venerable and capable Guru Shri Ram Das. With him was allied a powerful group of 10,000 chimta-wielding sadhus, fully versed in the martial sciences. When this group of sadhus learned that Aurangzeb’s army was rapidly approaching Ayodhya to destroy the janambhumi, they immediately took it as a question of honor and spread the news like electricity throughout the surrounding countryside. Consequently, thousands of Hindus prepared to take up arms to defend their integrity and formed a fierce force comprised of sadhus and grihastas [householders] and faced the Mughal army at Urvashi pond. In a vicious, seven-day battle, the Mughals were forced to retreat in desperation from the deadly chimtas. (Ramlakhansharaij· 1976,11-12) According to the account in this pamphlet, Aurangzeb learned of this defeat and amassed a much larger force of fifty thousand troops under Saiy- yid Hasan Ali Khan to raze the Ram janmabhoomi. Hearing this, Vaishnava Das is said to have approached Guru Govind Singh, the tenth guru of the Sikhs, for assistance in opposing the Mughal army. Together, the pamphlet concludes, "Sikhs, Hindus, and sadhus completely routed the Mughal force in a dreadful battle that left no Muslim survivors." [Quelle: William R. Pinch. -- In: Making India Hindu : religion, community, and the politics of democracy in India / ed. by David Ludden, .. Delhi : Oxford UP, 1996. -- 346 S. -- ISBN 0-19-564380-1. -- S. 143f.  -- Fair use]

1977

Gründung der National Medicos Organisation (NMO)

• http://www.nmomh.com - Zugriff am 2018-02-18
• https://www.facebook.com/bharatnmo/. -- Zugriff am 2018-02-24
• https://twitter.com/MedicosOrg?lang=de. -- Zugriff am 2018-02-24

Abb.: ©Logo
[Fair use]

1977

Es erscheint:

पांडे, रामगोपाल [Pandey, Ram Gopala]: श्री राम जन्मभूमि का रोमांचकारी इतिहास = Shri Ram Janma Bhumi romantic (adventurous) history. -- Ayodhya : Mani Ram, 1977

"The pamphlets produced by the VHP in the late 1980s and early 1990s were not entirely novel. Most of their material had been taken from earlier accounts which had been in circulation for some time in Ayodhya. In a booklet published posthumously in 1977, Ramgopal Pandey described the legend of the site in familiar terms: he presents a detailed description of the original temple, relates the 76 wars which had been fought between Hindus and Muslims and even suggests that the builder of the Babri Masjid considered the Ramjanmabhoomi [राम जन्मभूमि] to be a minor Mecca (Khurd Makka) because of the Muslim prophets who were said to have been born there. The first line of the introductory 'poem' of his narrative says: ‘Will [sic - We’ll] take revenge of barbaric acts of Baber. [...]’ It is likely that Ramgopal Pandey was associated with Baba Ram Lakhan Sharan, who was responsible for organising the incessant chanting of kirtans at the Ramjanmabhoomi since 1949. R.G. Pandey, Shri Ram Janma Rhumi Romantic (Adventurous) History, Ayodhya: Mani Ram Printing Press, 1977)." [Quelle: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 402, Anm. 130. -- Fair use]

1977-01-23

Gründung der Janata Party ("Volkspartei"). 2013-08-11 löst sie sich in der BJP auf.

Wikipedia: https://de.wikipedia.org/wiki/Janata_Party / https://en.wikipedia.org/wiki/Janata_Party. -- Zugriff am 2018-03-23

Abb.: ©Logo
[Fair use]

1977-02/03

Wahlen zu Lok Sabha (Hindi: लोक सभा)

Abb.: Wahlen zur Lok Sabha (Hindi: लोक सभा) 1977: gewonnene Sitze
[Datenquelle: https://en.wikipedia.org/wiki/Elections_in_India. -- Zugriff am 2018-03-29]

1977-03-21

Ende des Ausnahmezustands (Emergency). Er hat 1975-06-25 begonnen

1977-03-24 - 1979-07-28

Morarji Desai (Hindi: मोरारजी देसाई, 1896 - 1995) (Janata Party) ist Prime Minister Indiens.

Abb.: Morarji Desai (Hindi: मोरारजी देसाई, 1896 - 1995), 1978

1977-05

National Council of Educational Research and Training (NCERT) Textbook Controvery

Es geht um

• Thapar, Romila [रोमिला थापर] <1931 - >: Medieval India : a textbook of history for middle schools. -- New Delhi National Council of Educational Research and Training, 1967
• Chandra, Bipan [ਬਿਪਨ ਚੰਦਰ] <1928 - 2014>: Modern India : a history textbook for class XII. -- New Delhi National Council of Educational Research and Training,
• Chandra, Bipan [ਬਿਪਨ ਚੰਦਰ] <1928 - 2014> ; Tripathi, Amales <1921 - > : De, Barun <1932 - 2013>: Freedom Struggle. -- New Delhi : National Book Trust
• Thapar, Romila [रोमिला थापर] <1931 - > ; Mukhia, Harbans [हरबंस मुखिया] <1939 - >; Chandra, Bipan [ਬਿਪਨ ਚੰਦਰ] <1928 - 2014>: Communalism and the Writing of Indian History

Wikipedia: https://en.wikipedia.org/wiki/NCERT_textbook_controversies. -- Zugriff am 2018-03-26

1977-08-29

Madhavrao Muley (माधवराव मुल्ये) in einem Interview in der Zeitschrift Organiser:

"The swayamsevaks of the Sangh are not volunteers who will spread durries [rugs] and fix the mikes for some leaders to come and make speeches. It should be clearly understood that we are nobody’s boy scouts. The RSS is a great socio-cultural organisation. It is devoted to the inculcation of national character, eradication of untouchability, casteism, communalism, provincialism and linguism." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 302f. -- Fair use]

1977-11-03

Patna (Hindi: पटना): Jayaprakash Narayan (Hindi: जयप्रकाश नारायण, 1902 - 1979) Ansprache in einem RSS-Lager:

"I have said it before and I say it again today that it appears to me that there is need for basic change in the role of the Sangh and may be there is even a need for a modification in its aims and objectives. Though it is not a reality, even then people identify it with Hindu communal and caste interests. But I know that a lot of discussion is going on between your Organiser and the cadres about associating the followers of other religions, especially of those religions which were not born in India, such as Islam and Christianity, but are Indians in the same way as we Hindus are. There forefathers were also Hindus and conversion led to increase in their numbers and also to a feeling of separatism which was exploited by British imperialism. The imperialists were successful in dividing India into two parts. Later on, with the creation of Bangladesh of its own accord, they became three parts. But I believe that including Bangladesh and Pakistan, we are one nation. Our states can be separate but our nation has always been the same Bharatiya. Iqbal himself, who was a great poet of Urdu and Persian, has said; "Kuchh baat hai ki hasti mit-ti nahin hamari" (There is something perennial about us that has not allowed our existence to be wiped out.) Task Before RSS So friends, there is something special about us and we have to hold on to it as something invaluable. In spite of being divided into three states today, the biggest of these parts, Bharat, has to conduct itself in such a way, and has to have such a vision, that we should be able to win the hearts of the two parts separated from us in the east and west. These states may remain separate-as has been the case a the past also when Bharat was divided into so many states-but even then our Bharatiyata or Indianness should be retained. People in the other two parts should consider Bharat their own in the same way as we Hindus do. We have to work towards that end.  Apart form this we Hindus have to look towards and put an end to the rank injustice and weaknesses in Hindu society which divide us, create feelings of high and low and of untouchability, and present Hindu Dharma in a perverted form, we should create a feeling of oneness among Harijans, Brahmins and others. We are Hindus, apart from being Bharatiya this feeling has to be created among those also whom we have treated as separate from us and lower than us. Muslims and Christians are also Bharatiya. Thus there is a definite task before the RSS: to consolidate the nation, so that the felling of one nationhood is infused in all of us and the nation has the capacity to accommodate all the difference and diversities with in itself. We Hindus have no holy center like Mecca and Medina or Rome outside India. For us India is everything and all our devotion is centred herein. But our brethren who embraced other religions - and thus were separated from us as co-religionists are Bharatiya still. There were cases of forcible conversion-also so that some embraced death while avoiding such conversions. Those converted to other religions have places of worship outside India and may be some have even founts of inspiration outside. For Muslim brethren there is Arabia and cities like Mecca and Medina. Rome is such a holy city for the Christians. Constantinople is another such city. For religious inspiration they may look outside, but their national inspiration is Bharat. The Germans, the French, the British, the Italians and the Spanish are separate nation, although their religion Christianity is the same. Some follow the Pope but others, the Protestants, have different religious centers. In spite of religious differences they have the feeling of being one nation. They consider it their good fortune to get a chance to sacrifice their all for the nation.  Hinduism  The days of religious crusades are over. So many battles have been fought in the name of Islam and Christianity and other religions in India and elsewhere. But now the sentiment of nationalism dominates all over the world, so that there are different nations. But now-a-days there is a move to bring them together even while retaining their diversity. For some reason man's intellect tends towards unity. God is one and all men are his creatures. All the philosophies point to unity in diversity. All aim at finding out some binding link among the various nations of the world. President Wilson of USA brought the League of Nations into being and we now have the United Nations. This is a forum to bring together all the nations of the world on one platform, though we cannot say that One World Government is in the offing. But there is no doubt that the ultimate aim is that of One World in spite of religious, racial, linguistic and geographical differences. But that is a far of goal. In spite of so many diversities among the people of India and existence of so many states in the past the unity of India has been maintained. But in the times of Mauryas and Guptas, this very city of Pataliputra, and Kusumpur have been the capital of the whole of India of Emperor Ashoka and Chandra Gupta. Thus there have been empires in this country. These empires disintegrated, for it appears we have been weak in statecraft. But with due deference to those among you who profess different religions, I may say perhaps no other religion can match the catholicity, the nobility, the loftiness and the depth of Hinduism as found in its scriptures and philosophical texts. In other religions there is some one book or holy word, by repeating which you would be initiated into the particular religion and become its devotees. But among us those who put faith in the Vedas and even those who decry them are Hindus. In fact the word Hindu is not an ancient on and is not found in any of the ancient books. It was other people who spoke 's' as 'h' and 'Sind' as 'Hind' who called us Hindu. In fact, it had nothing to do with any religion and had only a geographical connotation.  So friends, there are many tasks before the RSS and some of them are very difficult. Take the caste system, for example. I cannot say what the Sangh is trying to do for breaking this system. I can understand someone being called high or low according to his action but we in actual practice have made such a society in which we have dubbed someone as untouchable and someone as 'Brahmin fit to be worshipped as a god.' The 'Brahmin devta' may be a 'chandal' by action, still he is Brahmin. In the villages, we see people greeting a Brahmin by expressing the desire to touch his feet. "Panditji, paye lagi". They say. But such an honour is never given to an untouchable, howsoever noble he may be.  Great Expectation Thus I have great expectation from this revolutionary organization which has taken up the challenge of creating a new India. I have welcomed your venture wholeheartedly, sometimes I have offered you my advice and have even criticised you, but it was a friend. This is because I understand my strength and your potentialities. There is no other organization in the country which can match you. The task of building up the character of the youth is a very urgent task in the country today. Today we had a big youth movement recently and I had the good fortune of accepting their leadership at their insistence. I agreed with great reluctance as I told them that I was ill and that they should be satisfied with seeking my advice whenever necessary. But when they insisted that I would have to take up their leadership, I agreed. They have achieved something. But now the movement has slackened. Its revolutionary content has been dissipated. It does not have the capacity now to change the society, though there is need for change in society in every sphere-economic, social, political. I have unshakable, faith that we can be one nation even while fulfilling the demands of our different religions and communities. Even while carrying out the necessary rituals, we can be united in our hearts to form one nation. As you call your-self 'Rashtriya Swayamsevak Sangh' and not Hindu Swayamsevak Sangh and this name has been decided upon with due deliberation-therefore it is my desire that you should be instrumental in bringing about a revolution in India. The revolution ushered in by you will command greater respect because people of your standing in the higher rungs of the caste hierarchy like the Brahmin and Kshatriya classes, will enjoy greater acceptability. Such an acceptability will not come in the case of Chhatra Sangharsh Samiti and Lok Sangharsh Samiti-at least not in the Hindu Society.  God bless you"  [Aus dem Hindi übersetzt: http://www.hvk.org/specialarticles/rssrevo/rssrevo.html. -- Zugriff am 2018-05-17. -- Fair use]

1978

Gründung von Bharatiya Janata Yuva Morcha (BJYM) -- Hindi: भारतीय जनता युवा मोर्चा - Indian People's Youth Front

Webpräsenz:

• http://www.bjym.org - Zugriff am 2018-02-17 (zusätzlich Webseiten im jeweiligen Bundesland)
• https://www.facebook.com/search/top/?q=Bharatiya+Janata+Yuva+Morcha&init=public. -- Zugriff am 2018-02-24
• https://twitter.com/bjym?lang=de. -- Zugriff am 2018-02-24 

Wikipedia: https://en.wikipedia.org/wiki/Bharatiya_Janata_Yuva_Morcha. -- Zugriff am 2018-02-22

Abb.: ©Logo
[Fair use]

1978/1979

Gründung von Akhil Bharatiya Itihas Sankalan Yojana [ABISY] [Akila Bharateeya Itihasa Sankalana Yojana] -- Hindi: अखिल भारतीय इतिहास-संकलन योजना -- All-India history reform project

Wikipedia: https://en.wikipedia.org/wiki/Akhil_Bharatiya_Itihas_Sankalan_Yojana. -- Zugriff am 2018-02-22

Abb.: ©Logo
[Fair use]

1978

Es erscheint:

Advani, Lal Krishna  <1927 -  > [لال کرشن اڈوانی]: A prisoner's scrapbook. -- New Delhi : Arnold-Heinemann, 1978. -- 327 S. -- Vorwort von Morarji Desai.

Abb.: Einbandtitel der Neuausgabe 2003
[Fair use]

1978-01 - 1979-03

Kerala (Malayalam: കേരളം): 164 gewaltsame Zusammenstöße zwischen swayamsevaks und Kommunisten

Abb.: Lage von Kerala (Malayalam: കേരളം)
[Bildquelle: CIA. -- Public domain]

1978-07

Die Regierung zieht folgendes Schulbuch zurück:

Sharma, Ram Sharan [राम शरण शर्मा]<1919 - 2011>: Ancient India : a textbook for class XI. -- Delhi: National Council of Educational Research and Training, 1977. -- Online: https://byjus.com/pdf/Ancient-India-RS-Sharma.pdf. -- Zugriff am 2018-03-26

Wikipedia:

• https://de.wikipedia.org/wiki/Ram_Sharan_Sharma / https://en.wikipedia.org/wiki/Ram_Sharan_Sharma
• https://en.wikipedia.org/wiki/NCERT_textbook_controversies. -- Zugriff am 2018-03-26

1978-09-26

Tod von Ramkrishna Dalmia (Hindi: राम कृष्ण डालमिया, 1893 - 1978)

Wikipedia: https://en.wikipedia.org/wiki/Ramkrishna_Dalmia. -- Zugriff am 2018-05-22

1978-10

Tödliche Angriffe auf Muslime in Aligarh (Hindi अलीगढ़ / Urdu: علی گڑھ):

"The worst carnage ... took place in ... Manak Chowk [sic], a mohalla [Hindi: मोहल्ला -- Stadtteil] where a small pocket of 10-15 Muslim houses was surrounded by Barahseni (Varshney [Hindi: वार्ष्णेय]) houses.... Two young men were burnt alive. And it was not done by goondas [Hindi: गुंडा, Urdu: -- گنڈا‎Gauner]. Most conspicuous at the head of the assailants was K. K. Navman, the Janata Chief in Aligarh, and a host of persons "known to be members of the RSS." Among them, although he was later to demonstrate that there was no evidence against him, was Dr. B. D. Gupta, a lecturer from AMU [Aligarh Muslim University] who was in the forefront in the fight against the Minority Bill." [Violette Graff, zitiert in: Brass, Paul R. (Richard) <1936 - >: The Production of Hindu-Muslim Violence in Contemporary India. -- Seattle: University of Washington Press, 2003. -- 476 S. : Ill. -- ISBN 978-0-295-98506-0. -- S. 167. -- Fair use]

"There was a function held in mohalla Manak Chowk [sic] by the ... RSS.... The RSS are strong patrons of many Aligarh akharas [Hindi: अखाड़ा - Kampfsportstätte] (though not all akharas are patronised by the RSS), where drills and organised fights (sakhas) are held. At this RSS function was a Senior Superintendent of Police (SSP), P. S. V. Prasad, who took part in the religious ritual. The SSP subsequently said he had attended at the invitation of personal contacts, a statement which gave Muslims little confidence in the unbiased attitude of the Aligarh police. Moreover, the mohalla of Manak Chowk [sic] is a sensitive one, bordering the area separating Hindu from Muslim localities. It had formerly been a largely Muslim mohalla, but concerted efforts of the Varshney and Aggarwal [Hindi: अग्रवाल] [sic] (Bania) castes had been made to purchase property there and transform it into a Hindu mohalla. Muslims claimed, and Hindus confirmed, that pressure, including intimidation and threats, had been put on Muslim householders to sell at concessional rates. A further aggravation to Muslims was that the Bania castes are strong supporters of militant Hindu groups, such as the RSS and the Vishwa Hindu Parishad (VHP)." [Elizabeth Mann, zitiert in: Brass, Paul R. (Richard) <1936 - >: The Production of Hindu-Muslim Violence in Contemporary India. -- Seattle: University of Washington Press, 2003. -- 476 S. : Ill. -- ISBN 978-0-295-98506-0. -- S. 168. -- Fair use]

"The Provincial Armed Constabulary (PAC [Uttar Pradesh Provincial Armed Constabulary]) resorted to firing ... it fired deliberately at the Muslim houses.... According to Iqbal Ansari of AMU [Aligarh Muslim University], a Hindu gentleman of the area was asked on October 5 by the PAC men to identify the Muslim houses so that they could shoot them from a vantage point. In Manak Chowk [sic], it was estimated that of 40 Muslim houses with about 200 residents, ... 16 were burnt down and 20 residents remained after this incident, the rest having fled to Muslim mohallas." [Peoples Union for Civil Liberties, zitiert in: Brass, Paul R. (Richard) <1936 - >: The Production of Hindu-Muslim Violence in Contemporary India. -- Seattle: University of Washington Press, 2003. -- 476 S. : Ill. -- ISBN 978-0-295-98506-0. -- S. . -- Fair use]

1978-12-22

Wikipedia: https://en.wikipedia.org/wiki/Om_Prakash_Tyagi. -- Zugriff am 2018-03-26

1979-01-05

Erste Nummer von Hinduism Today

Webpräsenz: https://hindu.org/. -- Zugriff am 2018-04-17

Wikipedia: https://en.wikipedia.org/wiki/Hinduism_Today. -- Zugriff am 2018-04-17

Abb.: Titelblatt 2018-01/03
[Fair use] 

1979-01-07

Balasaheb Deoras (Marathi: बाळासाहेब देवरस, 1915 - 1996) empfieht in der Zeitschrift Organiser dem RSS eine starke Anbindung an Gandhi. Der einzige Unterschied zwischen Gandhi und RSS sei die Politik gegenüber den Muslimen.

Wikipedia: https://en.wikipedia.org/wiki/Madhukar_Dattatraya_Deoras. -- Zugriff am 2018-03-26

1979-01-25/27

Allahabad (Hindi: इलाहाबाद): 2. World Hindu Conference der Vishwa Hindu Parishad (Sanskrit: विश्व हिंदू परिषद्)

Siehe: http://vhp.org/conferences/world-hindu-conference/world-hindu-conference-2-whc-ii/. -- Zugriff am 2018-04-03

Die VHP beschließt ein "minimum code of conduct for the daily life of every Hindu":

"Accordingly the VHP once again proposed a ‘minimum code of conduct for the daily life of every Hindu’, the object of which was to unify religious practices and references. Article 1 called for all Hindus to venerate the sun every morning and evening; Article 2 for the regular use of the symbol ‘Om’ [ॐ] (as a pendant and on visiting cards, for example); while Article 3 was even more explicit: "Bhagavad Gita [Sanskrit: भगवद्गीता] is the sacred book of the Hindus irrespective of various sampradayas [Sanskrit: सम्प्रदाय] [sects] which contains the essence of Hindu Philosophy and way of life. Every Hindu must keep a copy of the Gita in his house."" [Quelle: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 348. -- Fair use]

1979-01-31

Marichjhapi Massacre (Bengali: মরিচঝাঁপি হত্যাকান্ড)

50 bis 5000 Tote

Wikipedia: https://en.wikipedia.org/wiki/Marichjhapi_incident. -- Zugriff am 2018-04-03

Abb.: Lage von  Marichjhapi (Bengali: মরিচঝাঁপি)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1979-03

Swami Chinmayananda Saraswati (Malayalam: ചിന്മയാനന്ദ, 1916 – 1993) in der Zeitschrift Hindu Vishva der Vishwa Hindu Parishad of America.

"Christianity and Islam were well organised. Hindus, on the other hand, were still speaking with different voices and thus had no voice in their own country. Let us convert Hindus to Hinduism, and then everything would be all-right." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 348. -- Fair use]

1979-03-04

Gründung des Bharatiya Kisan Sangh - Hindi: भारतीय किसान संघ -- Indian Farmers' Association

• http://bharatiyakisansangh.org/ -- Zugriff am 2018-02-17
• https://www.facebook.com/Bharatiya-Kisan-Sangh-320437964632942/. -- Zugriff am 2018-02-24
• https://twitter.com/KisanSangh?lang=de. -- Zugriff am 2018-02-24  

Abb.: ©Logo
[Fair use]

1979-04-08

Die Hindi_Wochenzeitschrift दिनमान (Dinman) veröffentlicht den Entwurf von Jayaparakash Narayan (Hindi: जयप्रकाश नारायण, 1902 - 1979) an Prime Minister Moraji Desai (Gujarati: મોરારજી દેસાઈ, 1896 - 1995). Jayaprakash hatte den Entwurf geschrieben bevor er am 1979-03-18 ins Krankenhaus eingeliefert wurde:

"Some friends have repeatedly complained that the Rashtriya Swayamsevak Sangh is making efforts to grab the leadership in the Government. Like other political parties the RSS is free to influence politics and it is doing so. But my only objection is that the RSS people are trying to influence politics under the garb of a cultural organization. I have advised the leaders of the RSS to merge themselves with organizations sympathetic to them or get affiliated with the Janata Party. But, they declined my advice on the plea that they have nothing to do with politics. I absolutely do not agree with this logic of the RSS. I still feel that the RSS should merge itself with the pro-Janata organizations. But if it is bent upon retaining its own distinct identity I would then repeat that it should include in it non-Hindus - Muslims, Christians, etc. I have always condemned Hindu nationalism of the RSS. For it is a dangerous doctrine and is against the ideal of composite Indtan nationalism. In democracy every organization has a right to propagate its philosophy or ideology - this is essence of democracy. But when it aspires to dominate politics, we would have to be careful to see whether such philosophy or ideology threatens the basic philosophy of Indian nationalism. I have no quarrel with the association of the RSS with the Janata Party. But it will have to give up its Hindu image and become completely secular. If it does not do so, it should keep its hands off politics, and snap its ties with every faction of the Janata Party. But as Prime Minister of India, it is your duty to make efforts to improve the RSS or make it a secular force. Its efforts to upset the secular basis of Indian nationalism and the government should be opposed by all thinking individuals." [Zitiert in: Noorani, A. G. (Abdul Gafoor) <1930 - >:  The RSS and the BJP : a division of labour. -- New Delhi : LeftWorld, 2001. -- (Signpost ; 3). -- ISBN 81-87496-13-4. -- S. 33. -- Fair use]

1979-04-11

Communal riots zwischen Hindus und Muslimen in Jamshedpur (जमशेदपुर)

• Anlass: Hinduprozession, geführt von Janata Party, hält vor Moschee
• Tote: 117
• Verletzte: 333
• Verhaftet: 1215
• Orte der communal riots: Jamshedpur (जमशेदपुर)

Abb.: Lage von Jamshedpur (जमशेदपुर)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1979-06-21

Communal riots zwischen Muslimen und Hindus im Nadia District (Bengali: নদিয়া জেলা)

• Anlass: Raubüberfälle, für die Hindus die Muslime beschuldigten und umgekehrt
• Tote: 28
• Verletzte:
• Verhaftet:
• Orte der communal riots: Nadia District (Bengali: নদিয়া জেলা), Chapra District (छपरा जिला), Krishnanagar (Bengali: কৃষ্ণনগর)

1979-07-28 - 1980-01-14

Chaudhary Charan Singh (Hindi: चौधरी चरण सिंह, 1902 - 1987) (Bharatiya Lok Dal) ist Prime Minister Indiens.

Abb.: Chaudhary Charan Singh (Hindi: चौधरी चरण सिंह, 1902 - 1987)
[Bildquelle; Ashutosh Teotia/Wikimedia. -- CC BY-SA 4.0]

1979-08-02

Es erscheint:

Vajpayee, Atal Bihari [Hindi: अटल बिहारी वाजपेयी] <1924 - >: All responsible for Janata crisis. -- In: Indian Express. -- 1979-08-02

""Having said this, I must also add that the RSS, claiming to be a social and cultural organisation, should have taken greater pains to demonstrate that they did not seek a political role. Patronising a press that takes sides in the sordid politics of power, involvement in youth bodies that interact with political parties, participating in trade union rivalries such as the one which recently brought enormous misery to the people of Delhi by callously cutting off the water supply - these do not help the organisation to establish its apolitical credentials. It is possible that some people genuinely feel apprehensive about the RSS. A certain onus accordingly devolved on the RSS, an onus that has not been discharged effectively by the RSS. Its repudiation of the theocratic form of the state was welcome, yet the question could legitimately be asked - why does it not open its doors to non-Hindus? Recent statements of the RSS Chief, Mr. Deoras, indicates that non-Hindus are being encouraged to join the organisation. A natural corollary of this proposal would be clear enunciation by the RSS that by Hindu Rashtra it means the Indian nation which includes non-Hindus as equal members. The other course of action open to the RSS could be to function only as a Hindu religion-cum-social-cultural organisation wedded to the task of eradicating the evils, revitalising it to face the challenges of modern times. The kind of selfless service t hat the RSS has rendered in times of natural calamities has endeared it even to its critics and has established beyond doubt its capacity for constructive work for ameliorating the suffering of those who are in need of help. Such an organisation will draw support and sustenance from members of various political parties as has been the case with institutions like the Arya Samaj." [Zitat: Noorani, A. G. (Abdul Gafoor) <1930 - >. -- http://www.frontline.in/static/html/fl1704/17040360.htm. -- Zugriff am 2018-056-03. -- Fair use]

1979-12 - 1980-01

Lok Sabha (Hindi: लोक सभा) Wahlen

Abb.: Wahlen zur Lok Sabha (Hindi: लोक सभा) 1980: gewonnene Sitze
[Datenquelle: https://en.wikipedia.org/wiki/Elections_in_India. -- Zugriff am 2018-03-29]

198x

Es erscheinen viele Pamphlete zur Geschichte von Ayodhya (Hindi: अयोध्या). Alle haben einen ähnlichen Inhalt:

"In the late 1980s many pamphlets were published regarding the history of Ayodhya but all were broadly similar in outline. Pandey and Bhattacharya, who studied five of them, found that they all contained the following basic story: Ram [राम] is said to have been born in Ayodhya in the Treta Yuga [Sanskrit: त्रेता युग]. The town went into decline when he moved his capital to Saketa [Sanskrit: साकेत]. Knowledge of the location of the Ramjanmabhoomi [Sanskrit: रामजन्मभूमि] was then lost. King Vikramaditya [Sanskrit: विक्रमादित्य], after miraculously rediscovering the site, built a temple which remained intact despite the decline of the surrounding city. It was later destroyed by Babur [1483 - 1530] [Persisch: ظهير الدين محمد بابر] who constructed a mosque in its place. Subsequently Hindus made repeated but unsuccessful efforts to recover control of the site. In 1949, the appearance of the idol of Ram is seen as an appeal by the deity ‘to remind the Hindus of the sacred history of the place and their duty to liberate it’." [Quelle: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 401. -- Fair use]

Abb.: Lage von Ayodhya (Hindi: अयोध्या)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1980

Gründung von Hindu Seva Pratishthana -- Kannada: ಹಿಂದು ಸೇವಾ ಪ್ರತಿಷ್ಠಾನ

• http://hinduseva.org/. -- Zugriff am 2018-02-19
• https://www.facebook.com/HSPKarnataka/. -- Zugriff am 2018-02-24
• https://twitter.com/HSPKarnataka. -- Zugriff am 2018-02-24

Abb.: ©Logo
[Fair use]

1980

Gründung von Hindu Munnani -- Tamil: இந்து முன்னணி

• http://hindumunnani.org.in - nur in Tamil. -- Zugriff am 2018-02-21.
• https://www.facebook.com/search/top/?q=Hindu+Munnani&init=public. -- Zugriff am 2018-02-21
• https://twitter.com/hmrss1980?lang=de. -- Zugriff am 2018-02-24

Abb.: ©Logo
[Fair use]

1980

All India Radio beginnt mit der täglichen Übertragung von Teilen des Ramcharitmanas (Awadhi: रीरामचरितमानस) von Tulsidas (Awadhi: तुलसीदास, gest. 1623).

1980-01-14 - 1984-10-31

Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984) (Congress) ist Prime Minister Indiens

Abb.: Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984), 1981
[CC0 1.0]

1980-04-06

Gründung von The Bharatiya Janata Party (BJP, "Indische Volkspartei") - Hindi: भारतीय जनता पार्टी -- Indian People's Party

Webpräsenz:

• http://www.bjp.org -- Zugriff am 2018-02-18
• https://www.youtube.com/channel/UCrwE8kVqtIUVUzKui2WVpuQ. -- Zugriff am 2018-02-24
• https://twitter.com/bjp4india?lang=de. -- Zugriff am 2018-02-24 

Wikipedia: https://de.wikipedia.org/wiki/Bharatiya_Janata_Party / https://en.wikipedia.org/wiki/Bharatiya_Janata_Party. -- Zugriff am 2018-02-22

Abb.: Wahlergebnisse der BJP bei Wahlen zur Lok Sabha (Hindi: लोक सभा), 1984 - 2014
[Datenquelle: https://en.wikipedia.org/wiki/Bharatiya_Janata_Party. -- Zugriff am 2018-03-02]

Abb.: Anzahl der Sitze der BJP in Lok Sabha (Hindi: लोक सभा) (von total 545 Sitzen), 1984 - 2014
[Datenquelle: https://timesofindia.indiatimes.com/india/from-1980-to-2018-this-is-how-the-bjp-has-risen/articleshow/63638579.cms. -- Zugriff am 2018-04-06] ]

1980-04-06 - 1986

Atal Bihari Vajpayee (Hindi: अटल बिहारी वाजपेयी, 1924 - ) ist Präsident der BJP.

Wikipedia: https://de.wikipedia.org/wiki/Atal_Bihari_Vajpayee / https://en.wikipedia.org/wiki/Atal_Bihari_Vajpayee. -- Zugriff am 2018-04-05

Abb.: Atal Bihari Vajpayee (Hindi: अटल बिहारी वाजपेयी, 1924 - ), 2001
[Bildquelle: www.kremlin.ru. -- CC BY 4.0]

1980-06-08

Mandwi [Bengali: মান্দাই] massacre

350 bis 400 tote Bengali Hindus

Wikipedia: https://en.wikipedia.org/wiki/Mandai_massacre. -- Zugriff am 2018-04-03

Abb.: Lage von Mandwi (Bengali: মান্দাই)
[Bildquelle: CIA. -- Public domain]

1980-08-13 - 1980-11

Communal riots  zwischen Hindus und Muslims und Muslims und Polizei in Moradabad (Hindi: मुरादाबाद) und Umgebung

• Anlass: Schwein in Moschee
• Tote: 400 - 2000
• Verletzte: mindestens 200
• Verhaftet:
• Orte der communal riots: Moradabad, Galshahidi, Faizganj, Deputyganj, Ramtilaiya (alle in der Umgebung von Moradabad)

Wikipedia: https://en.wikipedia.org/wiki/1980_Moradabad_riots. -- Zugriff am 2018-03-01

Abb.: Lage von Moradabad (Hindi: मुरादाबाद), Uttar Pradesh (Hindi: उत्तर प्रदेश)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1980-11

Gründung der People's Union for Civil Liberties (PUCL)

Webpräsenz:

• http://www.pucl.org/ . -- Zugriff am 2018-06-29
• https://www.facebook.com/peoples.union.for.civil.liberties . -- Zugriff am 2018-06-29
• https://twitter.com/PUCLindia . -- Zugriff am 2018-06-29

Wikipedia: https://en.wikipedia.org/wiki/People%27s_Union_for_Civil_Liberties. -- Zugriff am 2018-06-29

Abb.: ©Logo
[Fair use]

1981

Religionen Indiens

Abb.: Religionen Indiens nach dem Census 1981
[Bildquelle: CIA. -- Public domain]

1981

Gründung von Balagokulam -- Malayalam: ബാലഗോകുലം -- Hindi: बालगोकुलम

Abb.: ©Logo
[Fair use]

1981

Webpräsenz: https://samskritabharati.in/. -- Zugriff am 2018-02-22

Abb.: ©Logo
[Fair use]

1981

Gründung des Verlagshauses "Voice of India"

Webpräsenz: http://www.voiceofin.com/. -- Zugriff am 201804-07

"Voice of India (VOI) aims at providing an ideological defence of Hindu society and culture. It was founded by the late Sri Sita Ram Goel [Hindi: सीता राम गोयल, 1921 - 2003] and late Sri Ram Swarup [Hindi: राम स्‍वरूप, 1920 - 1998], and has published over one hundred odd books and pamphlets. From 1950 onwards Sita Ram Goel and Ram Swarup participated in and led a movement warning against the growing danger which international communism presented to the newly won freedom of the country. The numerous studies published by the movement exist in cold print in many libraries. In the 1980s Voice of India started taking shape as the two scholars began writing on Islam and Christianity in India, analyzing these alien ideologies which have been on a warpath against Hindu civilization since the days of foreign domination over the Hindu homeland. As activities around Voice of India grew, intellectuals like K. S. Lal [Hindi: किशोरी शरण लाल, 1920 - 2002], Abhas Chaterjee [Bengali: আভাস চট্টোপাধ্যায়, 1942 - ], Arun Shourie [Hindi: अरुण शौरी, 1941 - ], David Frawley [1950 - ], Koenraad Elst [1959 - ], N. S. Rajaram [1943 - ], Shrikant Talageri [1958 - ], Ishwar Sharan and others came together and put up a Hindu ideological front to identify and respond to the united front of entrenched alien forces—Islam, Christianity, Communism and Nehruism—trying to disrupt and discredit the perennial values of the Indian ethos. Now Hindu society has many more battles to fight. Hindu prime ministers must prove themselves secular to the national and international media, growing terrorist activities along the borders are blamed on the Indian Army, and the wombs of Indian women are sold for “surrogacy.” Hindus hope that Muslims will one day correct Islam, even as they continue to look up to western academia who invariably mistranslate and distort the eternal Hindu tradition." [Quelle: http://www.voiceofin.com/about-us/. -- Zugriff am 2018-04-07. -- Fair use]

Wikipedia:

• https://de.wikipedia.org/wiki/Sita_Ram_Goel / https://en.wikipedia.org/wiki/Sita_Ram_Goel. -- Zugriff am 2018-04-07
• https://de.wikipedia.org/wiki/Ram_Swarup / https://en.wikipedia.org/wiki/Ram_Swarup. -- Zugriff am 2018-04-07 
• https://de.wikipedia.org/wiki/Kishori_Saran_Lal / https://en.wikipedia.org/wiki/K._S._Lal. -- Zugriff am 2018-04-07
• https://de.wikipedia.org/wiki/Arun_Shourie / https://en.wikipedia.org/wiki/Arun_Shourie. -- Zugriff am 2018-04-07
• https://de.wikipedia.org/wiki/David_Frawley / https://en.wikipedia.org/wiki/David_Frawley. -- Zugriff am 2018-04-07
• https://de.wikipedia.org/wiki/Koenraad_Elst / https://en.wikipedia.org/wiki/Koenraad_Elst. -- Zugriff am 2018-04-07
• https://en.wikipedia.org/wiki/N._S._Rajaram. -- Zugriff am 2018-04-07
• https://de.wikipedia.org/wiki/Shrikant_G._Talageri. -- Zugriff am 2018-04-07

1981

Es erscheint:

Our five commitments / Bharatiya Janata Party. -- Delhi: Asiatic Printers, 1981. -- 20 S.

Die fünf commitments sind:

1. “nationalism and national integration”
2. “democracy”
3. “positive secularism”
4. “Gandhian socialism”
5. “value-based politics”.

1981-01

Lucknow (Hindi: लखनऊ): Gründung von Samskar Bharti -- Hindi: संस्कार भारती

• http://sanskarbharti.in/. -- Zugriff am 2018-02-22 
• https://www.facebook.com/search/top/?q=Samskar+Bharati&init=public. -- Zugriff am 2018-02-22

Abb.: ©Logo
[Fair use]

1981-02-19

Meenakshipuram [Tamil: மீனாட்சிபுரம்]: 180 Dalit-Familien konvertieren zum Islam.

Wikipedia: https://en.wikipedia.org/wiki/1981_Meenakshipuram_conversion. -- Zugriff am 2018-03-20

Abb.: Lage von Meenakshipuram (Tamil: மீனாட்சிபுரம்)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1981-03-21

Es erscheint der Leitartikel:

International Islamic conspiracy for mass conversion of Harijans. -- In: Times of India

"Plans to convert poor Harijans to Islam and setting up of a host of organisations of journalists, youths trade-unions and kisan sabhas [peasant associations] with the help of ‘friendly’ Arab countries and Islamic organisations in London and Europe have come to light. The Union Home Ministry is perturbed at these developments and is investigating reports on the activities of extreme Muslim organisations such as Jamaat-e-Islami." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 341. -- Fair use]

1981-04-30

Communal riots zwischen Yadava-Hindus und Muslimen in Biharsharif (Hindi बिहार शरीफ़)

• Anlass: Streit über einen muslimischen Friedhof zwischen Muslimen und Hindu-Yadava unter Mitwirkung des RSS
• Tote: 47 - 200
• Verletzte: 68
• Verhaftet: 550 (davon 5 bekannte Amtsträger des RSS)
• Orte der communal riots: Biharsharif (Hindi बिहार शरीफ़)

Abb.: Lage von Biharsharif (Hindi बिहार शरीफ़)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1981-06

Aus einem Untersuchungsbericht über die communal riots in Aligarh (Hindi अलीगढ़ / Urdu: علی گڑھ):

"With the phenomenal rise in the price of land in the Aligarh town, the tendency to force the Muslim artisans to vacate their houses and shops located in the business centres or more developed residential areas dominated by Hindu Banias [Hindi: बनिया] ] has been steadily gaining strength. This tendency manifested itself prominently in the riots of October, 1978, and May-June, 1981. During these riots killings in Manik Chowk [sic] and Dahi Wali Gali are known to have been organized by the local roughs in league with the land hungry rich of these localities." [Zitiert in: Brass, Paul R. (Richard) <1936 - >: The Production of Hindu-Muslim Violence in Contemporary India. -- Seattle: University of Washington Press, 2003. -- 476 S. : Ill. -- ISBN 978-0-295-98506-0. -- S. 166. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Bania_(caste) . -- Zugriff am 2018-06-30

Abb.: Lage von Aligarh (Hindi अलीगढ़, Urdu علی گڑھ )
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1981-07-12/19

Communal riots zwischen Hinus und Muslimen in Hyderabad (Telugu: హైదరాబాద్)

• Anlass: Musik einer Hinduprozession vor einer Moschee
• Tote: 28
• Verletzte: 250
• Verhaftet: 1300
• Orte der communal riots: Hyderabad (Telugu: హైదరాబాద్)

Abb.: Lage von Hyderabad (Telugu: హైదరాబాద్)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1981-07-14

Meenakshipuram (Tamil: மீனாட்சிபுரம்): Hindu Solidarity Conference der Vishwa Hindu Parishad (Sanskrit: विश्व हिंदू परिषद्). Deklaration:

"We, the religious heads assembled today at Meenakshipuram [Tamil: மீனாட்சிபுரம்] solemnly declare that our Vedas [Sanskrit: वेद] and Shastras [Sanskrit: शास्त्र] have not mentioned untouchability in any form, anywhere but have propounded only complete brotherhood. [...] We therefore ardently appeal to all our Hindu brethren to individually and collectively throw out these evils lock, stock and barrel and strive to ensure equality and fraternity among all sections of our Hindu people." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 349. -- Fair use]

Abb.: Lage von Meenakshipuram (Tamil: மீனாட்சிபுரம்)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

Es folgt eine Reihe ähnlicher Konferenzen in ganz Indien.

1981-09

Karan Singh (Hindi: कर्ण सिंह, 1931 - ) gründet den Virat Hindu Samaj (VHS) (Hindi: विराट हिन्दू समाज)

Webpräsenz: https://vhsindia.org/. --  Zugriff am 2018-04-05

Karan Singh 1994-02-09 über die Motive der Gründung:

"The Virat Hindu Samaj, basically, was envisaged as a social reform organisation. The real, proximate cause was the conversions of Meenakshipuram. [...] I tried to put the emphasis on looking inwards. Why is it that people convert? Is it that the Harijans still feel discriminated against? The Hindu opinion was divided, even before independence into two streams, one is the RSS parivar [family], the other may be called the Congress parivar. The latter never call themselves Hindus but they are also good Hindus as anybody else. In a way the Virat Hindu Samaj was a sort of an attempt to bridge. I, having been in the Congress all my life, felt that there were people who may be turned off, who may not go to the RSS parivar but who would come here." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 364 -- Fair use]

Wikipedia: https://de.wikipedia.org/wiki/Karan_Singh / https://en.wikipedia.org/wiki/Karan_Singh. -- Zugriff am 2018-04-05

1981-10

Delhi (Hindi: दिल्ली): Karan Singh (Hindi: कर्ण सिंह, 1931 - ) leitet eine Zusammenkunft (Hindi: सम्मलेन) von Zehntausenden. Die Slogans, die gebrüllt werden, sind gegen Unberührbarkeit, den Einfluss der Geldströme aus den Golfstaaten und gegen das Fehlen eines einheitlichen Zivilrechts (ohne Sharia (Arabisch: شريعة )).

Wikipedia: https://de.wikipedia.org/wiki/Karan_Singh / https://en.wikipedia.org/wiki/Karan_Singh. -- Zugriff am 2018-04-05

1982-02-15

Communal riots zwischen Hindus und Muslimen in Solapur (Marathi: सोलापूर)

• Anlass: Prozession der Vishwa Hindu Parishad
• Tote: 12
• Verletzte: 8
• Verhaftet:
• Orte der communal riots: Solapur (Marathi: सोलापूर)

Abb.: Lage von Solapur (Marathi: सोलापूर)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1982-03

Kanyakumari [Tamil: கன்னியாகுமரி ]: Blutige Auseinandersetzungen zwischen Hindus und Christen

9 Tote

"The RSS adopts a militant and aggressive attitude and sets itself as the champion of what it considers to be the rights of Hindus against minorities. It has taken upon itself the task to teach the minority their place and if they are not willing to learn their place, teach them a lesson. The RSS has given respectability to communalism and communal riots and demoralize administration [sic]. The RSS methodology for provoking communal violence is: rousing communal feelings in the majority community by the propaganda that Christians are not loyal citizens of this country; deepening the fear in the majority community by a clever propaganda that the population of the minorities is increasing and that of Hindus decreasing; infiltrating into the administration and inducing the members of the civil and police services by adopting and developing communal attitudes; training young people of the majority community in the use of weapons like dagger, sword and spear; spreading rumours to widen the communal cleavage and deepen communal feelings by giving colour to any trivial incident. The RSS shakhas include in their programmes training in lathis, swords, javelin throw. Drills, exercises, parades and other activities are organized in playgrounds and other public places. All these activities are organized in the name of physical training. The aim behind these activities appears to be to inculcate an attitude of militancy and training for any kind of civil strife. They often cause apprehension, fear and a sense of insecurity among the minorities. It prejudicially affects maintenance of public tranquility." [Zitiert in: Noorani, A. G. (Abdul Gafoor) <1930 - >:  The RSS and the BJP : a division of labour. -- New Delhi : LeftWorld, 2001. -- (Signpost ; 3). -- ISBN 81-87496-13-4. -- S. 9. -- Fair use]

Abb.: Lage von Kanyakumari [Tamil: கன்னியாகுமரி ]
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1982-08

Communal riots zwischen muslimischen Dalit und Hindus in Meenakshipuram (Tamil: மீனாட்சிபுரம்)

• Anlass: Zerstörung der provisorischen Moschee der 1981-02-19 zum Islam konvertierten Dalit
• Tote: 876 Muslime, 150 hindus
• Verletzte:
• Verhaftet: 1100 Hindus, 900 Muslime
• Orte der communal riots: Meenakshipuram (Tamil: மீனாட்சிபுரம்)

  
  Abb.: Lage von Meenakshipuram (Tamil: மீனாட்சிபுரம்)
  [Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1982-09-30

Communal riots zwischen Hindus und Muslimen in Meerut (Hindi: मेरठ)

• Anlass: Streit, ob Hindutempel oder Muslim-Schrein
• Tote: 90 Muslime, 10 Hindu (42 davon würden von Uttar Pradesh Provincial Armed Constabulary erschossen)
• Verletzte: 53 Hindus, 27 Muslime
• Verhaftet:
• Orte der communal riots: Meerut (Hindi: मेरठ)

Abb.: Lage von Meerut (Hindi: मेरठ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1983

Delhi (Hindi: दिल्ली): Sita Ram Goel (Hindi: सीता राम गोयल, 1921 - 2003) gründet das Verlagshaus Voice of India

Wikipedia: https://de.wikipedia.org/wiki/Voice_of_India / https://en.wikipedia.org/wiki/Voice_of_India. -- Zugriff am 2018-06-10

1983-02-18

Wikipedia: https://en.wikipedia.org/wiki/Nellie_massacre. -- Zugriff am 2018-03-01

2.191 Tote in 14 Dörfern des Nagaon District

Abb.: Lage des Nagaon District (Assami: নগাঁও জিলা)
[Public domain]

1983-04-10

Es erscheint:

Sindhu [Pseud.]: BJP : a strategy for victory. -- In: Organiser

"Basically it [BJP] has to become something more than a party; it has to become a movement - to be able to fire the imagination of the country and offer a significantly superior alternative to the ruling party. [...] BJS  was popularly known as some kind of a ‘Hindu Party’. The BJP has a tendency to play down its Hindu character. Nobody need quarrel with its efforts to attract non-Hindus. But many may also view it as a certain weakening of character." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 327. -- Fair use]

1983-05-15

Haridwar (Hindi: हरिद्वार): Im Beisein von Prime Minister Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984) wird der Bharat Mata Mandir (Hindi: भारत माता मंदिर - Mother India Temple) eingeweiht. Initiator: Swami Satyamitranand Giri (Hindi: स्वामी सत्यमित्रानन्द गिरि, 1932 - )

Wikipedia: https://en.wikipedia.org/wiki/Swami_Satyamitranand. -- Zugriff am 2018-05-04

Der Tempel hat mehrere Stockwerke:

• Erdgeschoß: Devotionalienläden u.ä.
• 1. Stock: Schrein der Helden (Hindi: शूर):
  • Madan Mohan Malaviya - Hindi: मदनमोहन मालवीय (1861 - 1946)
  • Veer Savarkar - Marathi: विनायक दामोदर सावरकर (1883 - 1966)
  • Subhash Chandra Bose - Bengali: সুভাষ চন্দ্র বসু (1897 - 1945)
  • Mahatma Gandhi - Gujarati: મોહનદાસ કરમચંદ ગાંધી (1869 - 1948)
  • Maharana Pratap - Hindi: महाराणा प्रताप (1540 - 1597)
  • Chatrapati Shivaji - Marathi: छत्रपति शिवाजी (1627 - 1680)
  • Guru Govind Singh - Panjabi: ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ (1666 - 1708)
  • Rani of Jhansi - Hindi: रानी लक्ष्मीबाई (1828 - 1858)
  • Shaheed Bhagat Singh - Panjabi: ਭਗਤ ਸਿੰਘ (1907 - 1931)
  • Chandra Shekar Azad - Hindi: चन्द्रशेखर आजाद (1906 - 19319
  • Hemu Kalani (1923 - 1943) - Sindhi: هيمو ڪالاڻي
  • Asphak Ulla (1900 - 1927) - Urdu: اشفاق اُللہ خان
• 2. Stock: Schrein der Sati (Hindi: सती), jetzt Schrein der Mütter (Sanskrit: मातृ):
  • Sati Padmini - Hindi:सती पद्मिनी(13./14. Jhdt)
  • verschiedene Satis
  • Annie Besant (1847 - 1933)
  • Sister Nivedita (1867 - 1911)
• 3. Stock: Schrein der Heiligen (Hindi: सन्त):
  • Valmiki - Sanskrit: वाल्मीकि
  • Tulsidas - Hindi: तुलसीदास (gest. 1623)
  • Buddha
  • Mahavira
  • Nanak - Panjabi: ਗੁਰੂ ਨਾਨਕ ਦੇਵ (1469 - 1539)
  • Chaitanya - Bengali: চৈতন্য (1486 - 1534)
  • Ramdas - Marathi: रामदास (1608 - 1682)
  • Adi Shankara - Malayalam: ശങ്കരാചാര്യർ (8. Jhdt.)
  • Ramanuja - Tamil: இராமானுசர் (11./12. Jhdt)
  • Nimbarka - Marathi: निम्बार्काचार्य (12. Jhdt.)
  • Vallabha - Hindi: वल्लभाचार्य (1479 - 1531)
  • Madhva - Tulu: ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು (13. Jhdt.)
  • Udasin Acharya Chandraji (1494 - 1563)
  • Rang Avdoot - Gujarati: રંગ અવધૂત (1898 - 1968)
  • Garibdas - Hindi: गरीब दास (1717–1778)
  • Raskhan - Hindi: रसखान (1548 - 1628)
  • Hirjibapa (1898 - 1976)
  • Narasingh Mehta - Gujarati: નરસિંહ મહેતા (1414–1481)
  • Gyaneshvara - Marathi: ज्ञानेश्वर (1275–1296)
  • Shirdi Sai Baba - Hindi: शिरडी के सांई बाबा (gest. 1918)
  • Vivekananda - Bengali: বিবেকানন্দ (1863 - 1902)
  • Ramakrishna - Bengali: রামকৄষ্ঞ (1836 - 1886)
  • Sharada Ma - Bengali: সারদা দেবী (1853 - 1920)
  • Aurobindo - Bengali: অরবিন্দ ঘোষ (1872 - 1950)
  • Dayanand Saraswati - Gujarati: દયાનંદ સરસ્વતી (1824 –1883)
• 4. Stock: Versammlunghsalle: Heilige Schriften der
  • Hindus
  • Muslime
  • Christen
  • Parsen
  • Sikh
  • Jainas
  • Buddhisten
• 5. Stock: Schrein der Shakti (Hindi: शक्ति):
  • 9 Statuen der Durga (Sanskrit: दुर्गा)
  • Saraswati (Sanskrit: सरस्वति)
  • Ved Mata Gayatri (Hindi: वेद माता गायत्री)
• 6. Stock: Formen Vishnus und seiner Gattin:
  • Sita-Rama (Sanskrit: सीता-राम)
  • Lakshmi-Narayana (Sanskrit: लक्ष्मी-नारायण)
  • Radha-Krishna (Sanskrit: राधा-कृष्ण)
  • Dattatreya (Sanskrit: दत्तात्रेय)
  • Sri Nathji (Hindi: श्रीनाथजी)
  • Ranchod Raiji (Hindi: रणछोड़ राय जी)
  • Venkatesh (Telugu: వేంకటేశ్వరుడు)
  • Akshara Purushottama (Sanskrit: अक्षरपुरुषोत्तम)
  • Vitthala-Rukmini (Marathi: विठ्ठल-रूक्मिणी)

  7. Stock: Mount Kailash (Sanskrit: कैलाश), die Wohnung Shivas (Sanskrit: शिव)

Abb.: Lage von Haridwar (Hindi: हरिद्वार)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1983-09-07/09

Communal riots zwischen Hinus und Muslimen in Hyderabad (Telugu: హైదరాబాద్)

• Anlass: vorwiegend von Vishwa Hindu Parishad provozierte Vorgänge während Ganesha-Fest
• Tote: 45 - 70
• Verletzte: 300 - 500
• Verhaftet: 300
• Orte der communal riots: Hyderabad (Telugu: హైదరాబాద్)

Abb.: Lage von Hyderabad (Telugu: హైదరాబాద్)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1983-11

Ekatmata Yatra (Sanskrit: एकात्मता यात्रा) der Vishwa Hindu Parishad (Sanskrit: विश्व हिंदू परिषद्)

Abb.: Routen der Ekatmata Yatra (Sanskrit: एकात्मता यात्रा)
[Bildquelle: Jaffrelot, Christophe <1964 - >: https://www.cairn.info/revue-politix-2007-1-page-79.html#pa24. -- Zugriff am 2018-03-26. -- Fair use]

Die Yatra (यात्रा)

• besteht aus 312 Einzelyatras

• hat 4.323 Treffpunkte

• berührt 531 der 534 Distrikte Indiens

• vermarktet 6.000 Bilder von Bharat Mata (Hindi: भारत माता - Mutter Indien) zu je ½Rupie

• vermarktet 70.000 Halbliterflaschen mit Gangeswasser á 10 Rupies

• beschäftigt 50.000 Swayamsevak (स्वयंसेवक)

• kostet 6 Mio. Rupies, bringt aber bedeutend mehr Einnahmen

Abb.: Bharat Mata (Hindi: भारत माता - Mutter Indien)
[Bildquelle: Akhand hind fauj/Wikimedia. -- CC BY-SA 4.0]

1984

Wahlmanifest der BJP zur Lok Sabha (Hindi: लोक सभा)

Towards a new polity : election manifest Lok Sabha election 1984 / Bharatiya Janata Party. -- Online: http://library.bjp.org/jspui/bitstream/123456789/237/1/BJP%20ELECTION%20MANIFESTO%201984.pdf. -- Zugriff am 2018-04-03

"BJP is pledged to defend the unity and integrity or India it believes that India, from Kashmir to Kanya Kumari, is one country, and all  Indians, irrespective of language, caste or creed, are one people. Unity in diversity has been the hallmark of Indian culture, which is a unique multi-head synthesis of the cultural contributions made over the centuries by different peoples and religions. In Indian tradition, since times immemorial, the State has always been a civil institution, which makes no distinction between one citizen and another on grounds of his religion. The very idea of a theocratic state is alien to Indian political history. So, when India became independent in 1947, we very naturally declared ourselves a secular state, unconcerned that Pakistan had opted for theocracy. It is this positive concept of secularism to which BJP is committed. Secularism should not be allowed to become a euphemism for appeasement, alternately of this community, or that, or a sordid political device to garner bloc-votes." [a.a.O. -- Fair use]]

1984

Bangalore (Kannada: ಬೆಂಗಳೂರು): es erscheint:

Deoras, Balasaheb [बाळासाहेब देवरस = Madhukar Dattatraya Devaras -- मधुकर दत्तात्रेय देवरस] <1915 - 1996>: Answers questions. -- Bangalore : Sahitya Sindhu, 1984. -- 54 S. -- Online: http://www.panjabdigilib.org/webuser/searches/displayPage.jsp?ID=15310&page=1&CategoryID=1&Searched=. -- Zugriff am 2018-03-19

 

"Q. How would you define the relation between the BJP and the RSS? Or would you totally deny any kind of relationship? A. A Swayamsevak [Hindi: स्वयंसेवक], just as any other citizen, has a right to join or form any political party. As such, in the RSS constitution, the Swayamsevak in his individual capacity is allowed to join any political party which does not believe in violence or secrecy, or has no extra-national loyalties or does not encourage communalism. But it is for the other political parties to welcome him. If they don’t welcome him, we can’t help it. Take the example of Congress. In 1950s, Sardar Patel [Gujarati:  વલ્લભભાઈ પટેલ, 1875 - 1950] had got passed in the Congress Working Committee a resolution opening its doors to RSS Swayamsevaks. However, Pandit Nehru [Hindi: जवाहरलाल नेहरू, ], who was abroad at that time, after his return, reversed the decision. And previous to that, a peculiar situation had developed. When the RSS was founded in 1925 and even later on, there was no discussion about the RSS relationship with political parties. When, however, Gandhiji was murdered in 1948, and the Sangh was banned—and although it was a totally unjustified and uncalled-for ban—not a single Member of Parliament or of any Assembly challenged the unjust ban. Then we launched Satyagraha [Sanskrit: सत्याग्रह] in which one lakh [100.000] Swayamsevaks courted arrest. At that time also no political leader opened his lips. Some of our Swayamsevaks felt that such an isolation is no good and something must be done. They felt that though RSS may have no politics, some members of the RSS, who have the liking and ability, should take part in politics. That view was shared by Swayamsevaks like Deendayal Upadhyaya [Hindi: दीनदयाल उपाध्याय, 1916 - 1968], Atal Behari Vajpayee [Hindi: अटल बिहारी वाजपेयी, 1924 - ], Lal Krishna Advani [1927 -  -- Urdu: لال کرشن اڈوانی], Sundar Singh Bhandari [Hindi: सुन्दर सिंह भण्डारी, 1921 - 2005], etc. In 1951 or so, when Dr Shyama Prasad Mukherjee [Bengali: শ্যামাপ্রসাদ মুখোপাধ্যায়, 1901 - 1953] came forward to start the Jana Sangh  [Hindi: भारतीय जन संघ], the situation was such that it was the only party which was prepared to welcome the RSS members. Naturally, the Swayamsevaks whom I mentioned now and other like-minded members joined the Jana Sangh. Unfortunately, Dr Shyama Prasad Mukherjee died within two years, and the burden of building up the Jana Sangh as a political party fell on the shoulders of these RSS men. But our stand has always been that RSS and Jana Sangh—now BJP— are totally different bodies; their constitution, their office-bearers, their finances—all these are entirely different from ours. Only when you go into this historical background can you properly appreciate the relationship between the two. However, I do want our Swayamsevaks to join different political parties. The reason is, there is ‘political casteism’ today in our country. Just as there is social casteism, this political casteism is also creating many nasty problems. This barrier of casteism’ can be broken if RSS people join all political parties. Then, they would be working in different parties, but in the morning or in the evening they would be playing and singing together in the Shakha [Hindi: शाखा] and imbibing the faith that all are patriots having a common meeting-ground. So I say, let the other political parties welcome the Swayamsevaks without any reservations." [Zitiert in: Hindu nationalism : a reader / ed. by Christophe Jaffrelot. -- Princeton : Univ. Pr., 2007. -- ISBN 978-0-691-13098-9. -- S. 188. -- Fair use]

1984

Es erscheint

Thengadi, Dattatreya Balkrishna [दत्तोपंत बापूराव ठेंगडी] <1920 - 2004>: Modernisation without westernisation. -- New Delhi : Suruchi, 1984. -- 43 S. -- Online: https://groups.google.com/forum/#!topic/soc.culture.indian/8yvC4DFg1I8. -- Zugriff am 2018-05-11
 

"Westernisation Defined And now, what is 'Westernisation'? Broadly, it means 'making oriental people or country to adopt ideas, ideals, institutions, systems, structures, livingstandards and values of life, of the West'. Western or Eastern But it is not so easy to identify what exactly is 'Western'. So far as the ever-expanding frontiers of human knowledge are concerned, it is noteworthy that 'truth' has no caste, no community, no party, no class, no nation. Itis invariably universal, though the first persons to come across or realise such truth may be belonging to some nation or class or region. For example,can any one specify whether the following items are Western or Eastern? The well-known theorem of Pythagorus who was described by King [!] Clement of Alexandria as "the pupil of a Brahmin"  The atomic theory of the West which was anticipated thousands of years  ago by Pramanuvad of Kanaad.  Dialecticism of Hegel and Marx, which was first envisaged and systematised by Kapil Muni.  The fact that it is the Earth which moves round the Sun, and not the Sun around the Earth, which was proved by Copernicus, and more than one thousand years before Copernicus, by Arya Bhatta.  'Materialism of Democratus' [!] - of which the first ever Sutra was written by Bruhaspathi centuries back ( 'prasatho sat` ajaayat' ) (out of     non-existence emerged existence).  Scientific concepts of Space and Time explained by Einstein and enunciated first by Vendanta Philosophers.  The scientific definition of Matter given for the first time to modern science by Heisenberg and to Hindus by Patanjali.  The Relativity of Time and Space, the unity of the universe, a Space-Time Continuum, etc. established in ancient times by Vedantic thinkers and proved this century by Einstein.  The process of scientific philosophical thinking initiated by  Parmeshthi Prajapitha of 'naasdeeya suktha' and climaxed by Einstein. As H.G. Chernyshevsky observed, "the principles explained and proved by the present day sciences were already found and taken to be true by the Greek philosophers, and much earlier - by the Indian thinkers". All Knowledge Universal To sum up: All knowledge is universal; it is neither western nor eastern. The same holds good about all sciences and technology. True the advance of the West in this direction commenced after the European Renaissance, and during this entire intervening period we could not register normal rate of progress for the simple reason that we were throughout engaged in the life-and-death struggle on a national plane; but it is an indisputable fact that Hindu Sciences and Hindu Arts had migrated to Greece, via Arabia and Persia, before the European Renaissance, which was preceded by the Dark Age of Europe. Newton once remarked, "If I have been able to see further thanthan other men, it was because I stood on the shoulders of giants". What is true of an individual, can be equally true of a nation. Today we aspire to stand on the shoulders of the western giants; but the west could raise these giants because, during Renaissance, entire intelligentsia of Europe stood on the shoulders of Hindu giants. It is therefore, unrealistic to describe any knowledge as western or eastern; it is all universal." [a.a.O., S. 5f. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Dattopant_Thengadi. -- Zugriff am 2018-05-23

1984

Es erscheint:

Action unavoidable, situation avoidable : Hindu-Sikh unity at all cost : B.J.P. on Punjab / Bharatiya Janata Party. -- New Delhi : Bharatiya Janata Party Publication, 1984. -- 9 S.

"The Sikh Panth was born to protect Hinduism and venerable Gurus sacrificed themselves and their dear children to protect Hindu honour. The Sikh contribution to the strength and prosperity of India is magnificient, and the nation is truly grateful." [Zitiert in: Jaffrelot, Christophe <1964 - >: The Hindu nationalist movement in India. -- New York : Columbia Univ. Pr., 1996. -- 592 S. : Ill. -- Originaltitel: Les nationalistes hindous (1993). -- S. 345. -- Fair use]

1984-02-14 - 1984-03-08

Communal riots zwischen Hindus und Sikhs in Amritsar (Panjabi ਅੰਮ੍ਰਿਤਸਰ)

• Anlass: Streik von Hindus gegen das "Appeasement" der Sikhs durch die Zentralregierung
• Tote: 2733
• Verletzte:
• Verhaftet:
• Orte der communal riots: Amritsar (Panjabi ਅੰਮ੍ਰਿਤਸਰ)

Abb.: Lage von Amritsar (Panjabi ਅੰਮ੍ਰਿਤਸਰ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1984-02-23

Punjab (ਪੰਜਾਬ): 11 Hindus werden aus Bussen und Zügen heraus von Sikhs getötet

Abb.: Lage von Punjab (Panjabi: ਪੰਜਾਬ)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]

1984-04-07/08

"Bharat: First Dharma Sansad (Parliament of Hindu Schools of Dharma; the cabinet being the Kendriya Margadarshak Mandal [Hindi: केंद्रीय मार्गदर्शक मंडल] held at New Delhi on April 7-8, 1984 with the participation of 558 Sant-Mahatmas and Dharmacharyas belonging to 76 Panths of Hindu Dharma. Its significant achievement was creation of public awareness about Sri Rama Janma Bhumi through the medium of Shriram-Janaki Rath Yatras. There are five main philosophical traditions in Hinduism: Shankaracharya, Ramanujacharya, Madhwacharya, Nimbarkacharya and Vallabhacharya. All of them are to represent in future Dharma Sansads. Next in seniority are the Acharya Mahamandaleshwaras who head the nine Shaiva Akhadas (academies) and the Shrimahants who head the four Vaishnavite Akhadas. The Sansads would also comprise of leading lights of 1,100 sects. VHP Chapters abroad honoured the resolutions of the Dharma Sansad and accepted to do the needful." [Quelle: http://vhp.org/vhp-50/vhp-has-multi-dimensional-activities/. -- Zugriff am 2018-04-04. -- Fair use]

1984-05-17

Communal riots zwischen Muslimen und Hindus in Bombay (Marathi: मुंबई), Thane (Marathi: ठाणे), Bhiwandi (Marathi: भिवंडी)

• Anlass: eine Saffron-flag war auf eine Moschee gepflanzt worden
• Tote: 278
• Verletzte: 1118
• Verhaftet:
• Orte der communal riots:

Wikipedia: https://en.wikipedia.org/wiki/1984_Bhiwandi_riot. -- Zugriff am 2018-03-05

Abb.: Lage von Bombay (Marathi: मुंबई), Thane (Marathi: ठाणे), Bhiwandi (Marathi: भिवंडी)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1984-07-27

Die Vishwa Hindu Parishad (Sanskrit: विश्व हिंदू परिषद्) (VHP) bildet eine Sri Rama Janma Bhumi Mukti Yajna Samiti -- Hindi: श्रीराम जन्मभूमि मुक्ति यज्ञ समिति (Opferkomitee zur Befreiung von Ramas Geburtsplatz).

1984-09-09

Communal riots zwischen Hinus und Muslimen in Hyderabad (Telugu: హైదరాబాద్)

• Anlass: Hindu-Prozession
• Tote: 19
• Verletzte:
• Verhaftet:
• Orte der communal riots: Hyderabad (Telugu: హైదరాబాద్)

Abb.: Lage von Hyderabad (Telugu: హైదరాబాద్)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1984-10-01

Gründung des Bajrang Dal - Hindi: बजरंग दल

• auf der Seite von Vishwa Hindu Parishad: http://vhp.org/vhp-glance/youth/dim1-bajrang-dal/ . - Zugriff am 2018-02-21
• https://www.facebook.com/BajrangDal.Official/. -- Zugriff am 2018-02-24
• https://twitter.com/bajrangdalorg?lang=de. -- Zugriff am 2028-02-24  

Abb.: ©Logo
[Fair use]

1984-10-02

Gründung von Durga Vahini - Hindi: दुर्गा वाहिनी [Armee der Durga]

Wikipedia: https://en.wikipedia.org/wiki/Durga_Vahini. -- Zugriff am 2018-02-22

Abb.: ©Logo
[Fair use]

1984-10-31

Prime Minister Indira Gandhi (Hindi: इंदिरा प्रियदर्शिनी गांधी, 1917 - 1984) wird von zwei ihrer Sikh-Leibwächter ermordet.

1984-10-31 - 1981-11-03

Schwere Ausschreitungen gegen Sikhs als Rache für den Mord an Indira Gandhi.

Die Ausschreitungen finden an verschiedenen Orten statt, außerhalb Punjab (Panjabi: ਪੰਜਾਬ) besonders in:

• Delhi: 2733 Sikhs werden ermordet
• Kanpur (Hindi: कानपुर, U.P.)
• Bokaro (Hindi: बोकारो, heute in Jharkhand)
• Jabalpur (Hindi: जबलपुर, M.P.)
• Rourkela (Oriya: ରାଉରକେଲା, Odisha)

insgesamt bis 8.000 ermordete Sikhs.

Wikipedia: https://en.wikipedia.org/wiki/1984_anti-Sikh_riots. -- Zugriff am 2018-04-02

 
Abb.: Lage des Punjab (Panjabi: ਪੰਜਾਬ)
[Bildquelle: CIA. -- Public domain]

1984-10-31 - 1989-12-02

Rajiv Gandhi (Hindi: राजीव गाँधी: 1944 - 1991) (Congress) ist Prime Minister von Indien.

Abb.: Rajiv Gandhi (Hindi: राजीव गाँधी: 1944 - 1991), 1985
[CC0 1.0]

1984-12

Wahlen zur Lok Sabha (Hindi: लोक सभा)

Abb.: Wahlen zur Lok Sabha (Hindi: लोक सभा) 1984: gewonnene Sitze
[Datenquelle: https://en.wikipedia.org/wiki/Elections_in_India. -- Zugriff am 2018-03-29]
 

1985-02

Es erscheint:

Swarup, Ram [Hindi: राम स्‍वरूप] <1920 - 1998: Hindu-Sikh relationship. -- New Delhi: Voice of India, 1985. -- 23 S. ; 21 cm. -- Mit einer Einleitung von Sita Ram Goel [Hindi: सीता राम गोयल] <1921 - 2003>. -- Online: http://library.bjp.org/jspui/bitstream/123456789/560/1/8.Hindu-Sikh%20Relationship.pdf. -- Zugriff am 2018-06-23

INTRODUCTION Sikhs have always been honoured members of Hindu society. Hindus at large have always cherished the legacy left by the Gurus and venerated Sikh Gurudwaras no less than the shrines of any other Hindu sect. There has never been any bar on inter-marriage, inter-dining and many other modes of inter-mingling between the parent Hindu society on the one hand and the Sikh community on the other. Hindus and Sikhs share a common cultural heritage and a common historical consciousness of persecutions suffered and freedom struggles fought. [...] Sikh Separatism The British had conquered India through their superiority in the art of warfare. They could not hope to hold such a big country by means of military might alone. They had to devise policies of divide any rule. The residues of Islamic imperialism had become their allies quite early in course of the conquest. Now they had to contend with the national society constituted by Hindus. It became the main plank of their policy, therefore, to fragment Hindu society and pit the pieces against each other. At the same time, they tried to create pockets of solid support for their regime in India. One such pocket was provided by the Sikhs. The British planned and put into operation a move to separate and seal off the Sikh community from its parent Hindu society by converting it into a distinct religious minority like the Muslims and the Christians. Tutored Sikh theologians and scholars were patronized to make them pronounce that Sikhism was a decisive departure from Hinduism, the same as Christianity was from Judaism. The labours of Christian missionaries and the finding of Western Indology were mobilized in order to achieve this end. Christian missionaries had discovered quite early in their evangelical endeavours that the strength of Hindu society and culture lay ultimately in the mainstream of Hindu spirituality as expounded in the Vedas, the Puranas and the Dharmashastras. It was this spirituality which had served Hindu society in meeting and defeating several foreign invaders. The missionaries had, therefore, subjected this spirituality to a sustained attack by misnaming it as Brahmanism and misrepresenting it as a system of polytheistic and idolatorous paganism leading to sin in this world and perdition in the next. At a later stage, Western Indologists had joined forces with the Christian missionaries, sometimes inadvertently due to their ignorance of Indian culture and sometimes deliberately due to mischievous political motives. According to the “scientific studies” carried out by the Indologists, Brahminism was an alien imposition on India brought in by “Aryan invaders” who had driven the “native Dravidians” to the South around 1500 B.C. Their “higher criticism” had “revealed” that the core of Brahmanism consisted of “primitive animism, puerile priestcraft and caste oppression of the enslaved aborigines.” They presented Buddhism and Jainism as “revolts” against the social system created by Brahmanism. The “revolt” was stated to have been continued and carried forward by some schools of the medieval Bhakti Movement of which Sikhism was supposed to be the foremost. It was now relatively easy for some Sikh theologians and scholars to prove that Sikhism was closer to Christianity and Islam than to Hinduism. They forced Sikhism into the moulds of Semitic theologies. Sikhism, they pronounced, was monotheistic while Hinduism was polytheistic. Sikhism had a Book in the Adi Granth like the Bible and the Quran, while Hinduism had no Book. Sikhism, like Christianity and Islam had an apostolic tradition in its ten Gurus, while Hinduism knew no prophets. Sikhism frowned upon idolatory while Hinduism was full of it. Sikhism had no use for the Vedas, the Puranas and the social system of the Dharmashastras which formed the cornerstones of Hinduism. And so on, this exercise in alienating Sikhism from its parent Hinduism has been painstaking as well as persistent. Small wonder that this perverted version of Sikhism should start showing signs of fanaticism and bigotry which have all along characterised monotheistic creeds like Islam and Christianity. Monotheism is the mother of all closed societies and closed cultures. It always divides mankind into believers and non-believers, momims and kafirs, and sets the one against the other. Sikh Gurus had struggled indefatiguably to rid this country of this ideological barbarism brought in by Islamic invaders. They had stood squarely for humanism, universalism and pluralism which have always been the hallmarks of Hindu spirituality. By forcing Sikhism into monotheistic moulds Sikh scholars have betrayed the Gurus. Sooner this scholarship is disowned by the Sikh society at large, the better it will be for its spiritual and cultural welfare. There is no dearth of Sikh scholars who continue to see Sikh spirituality in the larger and older spiritual tradition of the Upanishads and the Puranas. But the dominant Sikh politicians who control the SPGC purse have progressively extended their patronage to the misinterpreters of Sikh scriptures. Let us hope that it is a passing phase and that truth will triumph in the long run. The Sikh scholars who cherish the spirituality bequeathed by the Gurus should come forward and make themselves heard more and more. Their voice is bound to ring true in the heart of the Sikh masses—a heart which is still tuned to Sabad-Kirtan, singing the ancient strains of Sanatana Dharma. Sita Ram Goel [Hindi: सीता राम गोयल, 1921 - 2003]" [a.a.=., S. 3, 9 - 12. -- Fair use]

1985-02 - 1986-10

Wikipedia: https://en.wikipedia.org/wiki/1985_Gujarat_riots

Abb.: Lage von Ahmedabad (Gujarati: અમદાવાદ) und Vadodara (Gujarati: વડોદરા)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1985-03-25

Chandmal Chopra (Bengali: চাঁদমল চোপড়া) beantragt beim High Court von Calcutta das Verbot des Korans.

Wikipedia: https://en.wikipedia.org/wiki/The_Calcutta_Quran_Petition. -- Zugriff am 2018-06-13

1985-04-23

Der oberste Gerichtshof entscheidet den Fall Mohd. Ahmed Khan v. Shah Bano Begum (محمد احمد خان، شاہ بانو کیس و دیگر).

Wikipedia: https://de.wikipedia.org/wiki/Fall_Shah_Bano / https://en.wikipedia.org/wiki/Mohd._Ahmed_Khan_v._Shah_Bano_Begum. -- Zugriff am 2018-03-26

1985-10

Das All India Muslim Personal Law Board (AIMPLB) (Urdu: آل انڈیا مسلم پرسنل لا بورڈ) veranstaltet eine "Sharia (Arabisch: شريعة )t protection week". In Bombay (Marathi: मुंबई) demonstrieren 300.000 Muslime für den Erhalt der Sharia (Arabisch: شريعة ), in Bihar (Hindi: बिहार) 400.000.

Wikipedia: https://en.wikipedia.org/wiki/All_India_Muslim_Personal_Law_Board. -- Zugriff am 2018-03-26

Abb.: Lage von Bombay (Marathi: मुंबई) und Bihar (Hindi: बिहार)
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]

1986 - 1991-02

Lal Krishna Advani (1927 - ) -- Urdu: لال کرشن اڈوانی ist Präsident der BJP.

Wikipedia: https://de.wikipedia.org/wiki/Lal_Krishna_Advani / https://en.wikipedia.org/wiki/L._K._Advani. -- Zugriff am 2018-04-05

Abb.: Lal Krishna Advani (1927 - ) -- Urdu: لال کرشن اڈوانی
2009
[Public domain]

1986

Muslime bilden das Babri Masjid Action Committee (BMAC)

1986-02-22

Balasaheb Deoras (बाळासाहेब देवरस = Madhukar Dattatraya Devaras -- मधुकर दत्तात्रेय देवरस, 1915 - 1996) fordert in der RSS-Zeitschrift Organiser ein einheitliches Zivilrecht für alle Bürger Indiens, auch die Muslime.

1986-04-30

Amritsar (Panjabi ਅੰਮ੍ਰਿਤਸਰ): Operation Black Thunder I. 300 militante Sikhs werden gefangen.

Wikipedia: https://en.wikipedia.org/wiki/Operation_Black_Thunder. -- Zugriff am 2018-05-20

Abb.: Lage von Amritsar
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1986-05-19

Wikipedia: https://en.wikipedia.org/wiki/The_Muslim_Women_(Protection_of_Rights_on_Divorce)_Act_1986. -- Zugriff am 2018-03-26

1986-07-12

Communal riots zwischen Hindus und Muslimen in Ahmedabad (Gujarati: અમદાવાદ), Vadodara (Gujarati: વડોદરા), Bharuch (Gujarati: ભરૂચ)

• Anlass: Bandh der Vishwa Hindu Parishad als Protest gegen Attacke auf Rath Yatra am 1986-07-09
• Tote: 40
• Verletzte: 250
• Verhaftet: 6
• Orte der communal riots: Ahmedabad (Gujarati: અમદાવાદ), Vadodara (Gujarati: વડોદરા), Bharuch (Gujarati: ભરૂચ)

Abb.: Lage von  Ahmedabad (Gujarati: અમદાવાદ), Vadodara (Gujarati: વડોદરા), Bharuch (Gujarati: ભરૂચ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1986-11-24

Gründung des Rashtriya Sikh Sangat -- Hindi: राष्ट्रीय सिख संगत  -- Panjabi: ਰਾਸ਼੍ਟ੍ਰੀ ਸਿਖ ਸਂਗਤ

• https://www.facebook.com/rashtriyasikhsangatdli/. -- Zugriff am 2018-02-21
• https://twitter.com/RshtrSikhSangat?lang=de. -- Zugriff am 2018-02-24

Abb.: ©Logo
[Fair use]

1986-11-30

In Tanda, Distrikt Hoshiarpur (Panjabi ਹੁਸ਼ਿਆਰਪੁਰ),  töten Sikh (Khalistan Liberation Force) 24 Hindus aus einem Bus.

Abb.: Lage von Hoshiarpur (Panjabi ਹੁਸ਼ਿਆਰਪੁਰ)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1987

Haridwar (Hindi: हरिद्वार): Swami Krishnananda (Kannada: ಕೃಷ್ಣಾನಂದ ಸರಸ್ವತಿ, 1922 - 2001), Divine Life Society, über Christentum

Abb.: Swami Krishnananda (Kannada: ಕೃಷ್ಣಾನಂದ ಸರಸ್ವತಿ, 1922 - 2001), 1972
[Bildquelle: Swami Narayanananda/Wikimedia. -- Free Art License 1.3 (FAL 1.3)]

"In his [Krishnanandas] exchanges with his audience, certain items recur—his displays of authority and knowledge, his hostility towards Christianity and women, his penchant for playing to the audience by ridiculing certain of its members. On one occasion when a group of twenty Europeans, who were touring Rishikesh’s ashrams with an Indian guide, conspicuously filled the audience, Krishnananda began to talk about Indian Christians. He maintained that Christians in India are only Indians in the political sense; they worship Jesus of Jerusalem and not Krishna of Mathura. The Indian Christian accompanying the Europeans began to tell Krishnananda how Indian Christians were increasingly adapting Indian cultural forms. Krishnananda interrupted him and asserted that unlike Hinduism, Christianity is an exclusive religion. It is part of western colonization and its imported culture. He reasoned that since most Indian Christians are Catholic [which is not true], "they take their orders from the Pope." Repressing Christian components within the teachings and structure of the Divine Life Society, components related to the influence of Christian missionary propaganda and educational institutions on many of its early members, a Hindu nationalist subtext can be read in Krishnananda’s comments. This subtext reads: Indian culture is Hindu culture; a true Indian worships gods who are Hindu and who were born on Indian soil." [Quelle: McKean, Lise: Divine enterprise : gurus and the Hindu nationalist movement. -- Chicago : University Press, 1996. -- 361 S. : Ill. -- ISBN 0-226-56010-4. -- S. 194f.. -- Fair use]

Wikipedia: https://en.wikipedia.org/wiki/Krishnananda_Saraswati. -- Zugriff am 2018-05-11

1987-01-25 - 1988-07-31

Doordarshan (Hindi: दूरदर्शन) zeigt in 78 Folgen die TV-Serie Ramayan

Wikipedia: https://en.wikipedia.org/wiki/Ramayan_(1986_TV_series). -- Zugriff am 2018-03-27

Abb.: Poster
[Fair use]

1987-02ff

Chinesisch-Indisches Scharmützel in Arunachal Pradesh.

Wikipedia: https://en.wikipedia.org/wiki/1987_Sino-Indian_skirmish. -- Zugriff am 2018-05-20

Abb.: Lage von Arunachal Pradesh
[Bildquelle: Maximilian Dörrbecker (Chumwa)/Wikimedia. -- CC BY-SA 2.5]

1987-03 - 1987-06

Communal riots zwischen Hindus und Muslimen in Meerut (Hindi: मेरठ)

• Anlass: Steigende Spannungen wegen Babri Masjid
• Tote: über 350
• Verletzte:
• Verhaftet:
• Orte der communal riots:

Wikipedia: https://en.wikipedia.org/wiki/1987_Meerut_communal_riots. -- Zugriff am 2018-03-01

 
Abb.: Lage von Meerut (Hindi: मेरठ), Uttar Pradesh (Hindi: उत्तर प्रदेश)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1987-08

Die Zeitschrift Voice of Sivananda, Organ der Delhi Branch der Divine Light Society:

"India is the sacred land which has given birth to countless Sages, Rishis, Yo- gins, Saints and Prophets. India is the land that has produced many Acharyas or spiritual preceptors like Sri Shankara.. . . India is proud of Guru Govind Singh and Shivaji. . . . Krishna, Rama and all Avataras were born in India. How sacred India is! How sublime is India. The dust of Brindavan and Ayodhya, the land trodden by the sacred feet of Krishna and Rama, still purifies the heart of countless people. Even Jesus, during the missing period of his life, lived in Kashmir and learned Yoga from Indian Yogins." Through her saints and swamis, who knowingly teach the divine wisdom of the Upanishads, Gita, and advaita vedanta, India can "lead all to prosperity, peace and perpetual bliss. Let India lead countries which are spiritually bankrupt. She alone can undertake this gigantic task. India alone can lead the world towards better understanding, harmony, fraternity and peace" "She [India] cannot become glorious through building of more aeroplanes and warships. She should produce more Yogins, and victors over self. The governors of India should consult the saints on important matters of administration. They should accord them a high place of honour. Then and then alone will the Indian Government be righteous, divine and peaceful." [Zitiert in: McKean, Lise: Divine enterprise : gurus and the Hindu nationalist movement. -- Chicago : University Press, 1996. -- 361 S. : Ill. -- ISBN 0-226-56010-4. -- S. 166, 168. -- Fair use]

1987-09-04

Deorala (Hindi: दिवराला): Sati (Sanskrit: सती - Selbstverbrennung einer Witwe) von Roop Kanwar (Hindi: रूप कंवर, 1969 - 1987).

Wikipedia: https://de.wikipedia.org/wiki/Roop_Kanwar / https://en.wikipedia.org/wiki/Roop_Kanwar. -- Zugriff am 2018-05-04

 
Abb.: Lage von Deorala (Hindi: दिवराला)
[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1987-10-25

Titelblatt der Zeitschrift Sunday: "The angry Hindu"

Abb.: Titelblatt
[Fair use]

1987-12-24

Madras (Tamil: மதராஸ்): Tod von M. G. Ramachandran (MGR ; Tamil: ம. கோ. இராமச்சந்திரன் - எம். ஜி. ஆர், 1917 - 1987)

Wikipedia: https://de.wikipedia.org/wiki/M._G._Ramachandran / https://en.wikipedia.org/wiki/M._G._Ramachandran. -- Zugriff am 2018-05-21

Abb.:  M. G. Ramachandran (MGR ; Tamil: ம. கோ. இராமச்சந்திரன்) mit V. N. Janaki (Tamil: வி. என். ஜானகி, 1923 - 1996) im Film Mohini (Tamil: மோகினி, 1948)
[Public domain]

1988/1989

Vidya Bharati (Hindi: विद्या भारती) startet das Sanskar Kendra (Hindi: संस्कार केन्द्र) Programm

"Today there are over 2000 Sanskar Kendras in the country. These centres conduct informal activities for imparting literacy, health-education, self-reliance, sanskriti, (culture), love for the country and social harmony. Special efforts are made to contact and educate the children who are unable to attend formal schools due to family circumstances or non-availability of such schools near their localities. Then there are children who attend formal schools but remain below standard due to adverse family circumstances. An effort is made to provide specific coaching to such children to bring them up to the required standard of their classes. Songs, story telling, games, role-acting, etc. are the major activities for children's development and sanskar learning." [Quelle: Kuruvachira, J. (Jose) <1958 - >: Politicisation of Hindu religion in postmodern India : an anatomy of the worldviews, identities, and strategies of Hindu nationalists in Bharatiya Janata Party. -- Jaipur : Rawat Publications, 2008. -- 360 S. -- ISBN 81-316-0134-X. -- S. 140. -- Fair use]

1988

Es erscheint das Pamphlet:

Angry Hindu [Pseud.]: "Angry Hindu?" : yes, why not?. -- New Delhi : Suruchi Prakashan, 1988. -- 16 S. : 21 cm. -- Online: https://skanda987.wordpress.com/2011/06/24/angry-hindu-yes-why-not/. -- Zugriff am 2018-03-27
 

" “Angry Hindu” Yes! Why Not? by Angry Hindu This was written by a Hindu in France, and is making the email round. There is no alternative for Hindus but the lesson of the Mahabharata. The Pandavas regained their kingdom only because they finally understood and practised the rule of reciprocity. Where the exclusivisms are concerned, the historical evidence is that the only language they understand is their own. I challenge anyone to give a single example of the survival in any significant sense of a pre-existing worldview where the exclusivisms have conquered. And they’ve already conquered most of the world. The indic worldview is the only survivor – so far.  Angry Hindu” Yes! Why Not? “ANGRY HINDU” blared out a weekly edited by a noted “secularist” “Yes! Certainly I am angry. I have every reason to be angry. And it is also right for me to be so; otherwise I would be no man.” “Yes! For too long I have suffered the affronts in silence. For ever so long I have been at receiving end. My people have been kidnapped by the hostiles. My numbers have dwindled. As a result, my adored motherland has been torn asunder. I have been deprived of my age-old rights over my own hearts and homes. N.W.F.P, Sindh, Baluchistan, more than half of the Punjab, half of Bengal and a third of Kashmir, all these have been usurped from me. And I have been subjected to untold atrocities, dishonor and massacres. I was thrown out from what was once part of India. And yet you tell me that I should not get angry. I should not stand up and say, “Enough is enough.” My temples have been desecrated and destroyed. The sacred deities in them have been trampled under the aggressors’ feet. My gods are crying. They demand for reinstatement to their original glory. When I speak out my agony, you of the secular tribe condemn me as a threat to our “secular peace”. You add insult to my injury. You rub salt into my wounded heart and yet expect me to keep my mouth shut. This you call justice! And the thing that infuriates me most is the betrayal and the hypocrisy of your tribe. You get my votes but pamper those who attack me. Whenever I defend myself against them you denounce me as a communal. And when they raise an alarm, however false, you uphold it as their “minority right”. When some ruffians attack me and the police you go and make deals with attackers and carry them out with an iron hand. Every anti-Hindu agency in the world raises an accusing finger against me just because I raise my voice against cruelty and injustice. But when scores my temples are raised to ground in Kashmir and my brothers and sisters are squeezed out from there, my dear Sirs! Did any one of you ever utter a single word against this? And yet you accuse me of being angry. When a Muslim or a Christian Head of State visits my country, you make the necessary arrangements for him or her to go and pray as well as address his followers in a Masjid or a church as the case may be. You even flash this with great fanfare in the press. There is even silent admiration for his devotion and act. But when our president or Prime Minister worships in a temple, you raise an alarm. You see in it even danger to our “secular’ tradition. Why so? You cannot even tolerate the Ramayana on the TV. You see in it the rise of “Hindu Fundamentalism”. And your arguments afford one more sample for your double standards. Since some religious communities as compared to that of mine are small in number, you have chosen to call them minorities and have thus given them what you call “minority rights”. But in Kashmir and several N.E. States, Hindus are in a minority. And from these states the Hindu minority is either hounded out or treated as a second class citizen with no minority rights. No body has ever heard you raising any alarm that minorities are in danger of extinction in the said States. Again, when the Muslim League and the Kerala Christian Congress merrily ruled Kerala in proxy either through Congress or the Communist Party, you never noted the ugly face of communalism. But when a small murmur of protest was raised you suddenly saw the fair face of Kerala haunted by the specter of communalism. Anything practiced by the Hindu minority becomes a great cause of intense concern for you. Even the breaking of a coconut or lighting of a lamp is taboo to you. For you, our national life minus every bit of Hinduism from it constitutes what you call secularism. In fact you want me to cease to be myself. I should not even claim myself as a Hindu in my own country. This cannot be tolerated. In my heart throb the words of Aurobindo, “Bharat will rise with Sanatana Dharma.” And of Gandhi, “I would not like to live in an India which has ceased to be Hindu.” And of Annie Besant, “If Hinduism perishes; India will no more remain India.” And of Swami Vivekananda that “Hindu is India and India is Hindu.” The simple and glaring fact is that I form 85% of the total population of India. And that I have shed my blood and sweat in freeing this country. And yet you expect me to continue to be deprived of rights which, those who sided with foreigners and helped to vivisect my motherland enjoy with impunity. That I should not be permitted to teach my children love for my culture and spiritual heritage; that I should stop speaking of my ancestral heroes while at the same time elements inimical to all that I hold sacred have a field day I their schools. Do you not see the shocking discrimination in all this? Enormous amounts of my hard earned money poured out at the feet of my gods are squandered by those whom I have elected to rule the country. Where as the same rulers not only do not touch a single cent of so called minorities but also finance them at my cost. Even the Hajj Pilgrims are subsidized from my money. Should I, tell me frankly continue to sit silently in the face of such indignities, injustices and exploitations. And do you dare tell me that I have no right to be angry? Even a worm turns, they say. Do you think that I am worse than a worm? For too long, I was lost in a deep coma. I saw nothing. I did nothing. My country was divided. But incessant blows have at least awakened me. I have now begun to see. I now understand and I have begun to feel and I shall speak out now. I shall now face the challenges. Yours calling me as “Angry Hindu” has, in fact, made me happy. So far I was an angry landlord or an angry kisan, an angry employer or an angry worker or an angry Maratha, an angry Bengali, an angry Brahmin, or an angry Rajput, an angry Arya Samaji or an angry Jain and so on. But now you address me as an “angry Hindu” that encompasses all of the above. It signifies that now, after all these centuries, I have come to think and feel and act as one whole —- as HINDU. Even you will concede that it is not a small gain. The one reason for my downfall all these centuries has been — I was a house divided against itself; because of the oblivion of my true and innate Hindu identity. And now even you, though unconsciously, have complimented me that I have realized my blunder and decided to mend the matters. And remember! On your admission, my anger is not of a small group here and there – each canceling out the other. Now my anger is that of more than 650 million people – remember this and take heed! I believed that others would respect my gods and temples as I respected others’. I believed that since I did not aggress upon other lands, others too would not trample upon mine. I believed that generosity begets generosity. I believed that my moral standards in warfare would be reciprocated by the enemies. I believed in the sanctity of womanhood even among the enemies. I expected the same from others. I believed in equal rights for all – irrespective of one’s faith, and I believed that the same attitude is shares by others as well. But, Alas! Again and again I was deceived I was betrayed. I was stabbed in the back. In return for my welcome and help o others to build their places of worship, they started desecrating and destroying those of mine. In return for my allowing them to practice their faiths, they began subverting my faith. While I stuck to moral standards, they hit me below the belt. While I treated all alike – they treated me as worse than an animal. My goodness itself has been turned on me. I know now a bit of the ways of the world. And I have decided to speak to others in the language they understand. Of course, I am quite well aware that my moral and spiritual standards have been the high watermark of my cultural glory. Of course, I shall not forsake them. No, never! If I forsake them, I will no more remain a true Hindu – a child of our great seers and  servants. But at the same time I shall take care that my virtues are not misinterpreted and exploited by others. I will not allow them to become a vice – by practicing them out of place. Speaking really I am more angry about myself than about others. Angry, because how long and in how many manners have I allowed myself to b fooled by others in the past and now by the new post-independence tribe of “secularists”. Yes! I have learnt a lesson or two. The first lesson is to listen to the wise sayings and warnings of our great saviors. Adi Shankracharya has commanded that generosity is good and great only when it is showered on the worthy and not otherwise. Sri Ramakrishana has told the story of a cobra which, having become totally docile to the advice of a sadhu was stoned almost to death by the passerby. The sadhu corrected it saying, “I had only asked to stop biting but who asked you to stop hissing also?” And soon enough the passersby heard its hissing sound and the serpent became safe. Swami Vivekanand’s sharp remark to his disciple Sinha was likewise: “just as you would feel when some one insults your mother, so should your blood boil with righteous indignation when Christian missionaries abuse Hinduism or convert a brother of yours.” And the Swami himself had held by the neck two Christians missionaries on board a ship for maligning Hinduism and threatened to throw them overboard if they uttered a word more against our Dharma. The two preachers, shivering in their shoes, apologized, and begged for mercy and thinly they were let off. That is the way Shri Krishna and Chhatrapati Shivaji conducted themselves. Even while practicing the highest of virtues, they did not allow their power of discrimination to be clouded. And it is because of such saviors, I now realize that we continue to live as Hindus. And, finally, I have come to know the value of my anger itself. It has already put some holy fear in the hearts of some of my congenital baiters. Some of them even have started deserting the “secular camp”. They have begun to have a realistic appreciation of my anger. And even respect it. You had also imagined that you held the monopoly of intellectualism. But now, some of the topmost among the judges, historians, writers, professors and professionals have taken up cudgels on my behalf. And so the ivory tower of “intellectualism’ from which you were raining your missiles on me all these years, is totally and irrevocably smashed. Display of your intellectual arrogance hereafter will only boomerang upon yourself. Before I close, I urge you to heed the subtle warning given by a top journalist “Hindus are very slow to act, but when they do rise even the Himalayas must start trembling. And Himalayas are the home of the angriest Hindu of them all – Lord Shiva." [a.a.O. -- Fair use]

1988

USA: Gründung des India Development and Relief Fund (IDRF). Er ist ein wichtiger Finanzier von Projekten des Sangh Parivar (Hindi: संघ परिवार).

Webpräsenz: http://www.idrf.org/. -- Zugriff am 2018-04-16

Wikipedia: https://en.wikipedia.org/wiki/India_Development_and_Relief_Fund#cite_note-IndiaEmpire-5. -- Zugriff am 2018-04-16

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1988-01

Es erscheint die Sondernummer der Zeitschrift कल्याण (Kalyan, Gita Press):

शिक्षा अंक [Bildungs-Nummer]

"If the Balak Ank [Hindi: बालक अंक] presented Gita Press's vision for the nation's future, Kalyans Shiksha Ank [Hindi: शिक्षा अंक], published thirty-five years later, was a compendium of accounts of successive governments’ failure to blend moral teaching with Western pedagogy—especially the failure to dismantle the structure of education created through Macaulay’s minutes of 1835. Shiksha Ank looked at an entire gamut of issues from ancient to the contemporary times. The idea was to establish the superiority of an ancient education system while presenting a severe critique of modern state policy. It was argued that the word shiksha [Sanskrit: शिक्षा] emanates from the Vedic concept ‘to give’, unlike the English word ‘education’ which means rule-based learning for a specific purpose. Macaulay’s dispatch of 1835 was dismissed as a product of ignorance, as it was unaware of the Indian discourse on education, be it the dialogue between Nachiketa (son of sage Gautama) and Yamraj, or what the Chhandogya Upanishad says about the relationship between the teacher and the taught. The purpose of education—to create an ideal Hindu male child— was clearly delineated through a poem by Ramchandra Shastri Vidyalankar. The gist of the poem was that to serve one’s parents, teachers and nation was the primary dharma of any child. A child must not be cunning or foxlike; should have faith in religion, God and truth; and must respect time and fellow citizens. He should be hard-working, courageous and fearless, charming, knowledgeable, skilled, cultured and should learn art, science, philosophy and policy, to grasp the essence of knowledge. He was advised to shun fashion, music and dance and not be a spendthrift; and further stay away from playing taash [ताश] (cards), chaupar [चौपड] (a board game) and shatranj [शतरंज] (chess). Educated children were asked to teach others, help the downtrodden and learn new ways to serve society. The cow should be protected, as should the interests of the twice-born castes and the nation. The special number on education highlighted the note of dissent that Hindu nationalist leader Mahant Digvijaynath [Hindi: महन्त दिग्विजयनाथ, 1894 - 1969] had raised in opposition to the National Education Policy of 1968. An important leader of the Hindu Mahasabha, he was an independent member of parliament from Gorakhpur and had objected to the broad outlines of the policy in 1967. He said the basic problem with the policy was that its core was still based on Macaulay’s minutes on education of 2 February 1835.173 Macaulay’s aim had been to create a class of interpreters between the British imperialist rulers and the ruled. This class, Macaulay had said, should be Indian in flesh and blood but British in its interests, thinking, morality and intelligence. Digvijaynath had lamented that Macaulay’s mindset still continued to dominate policy formulation more than a century later. He was particularly upset that instead of creating a national identity, the new policy stressed India's diversity—this was nothing more than a clear rejection of the majoritarian politics of the Hindu nationalists. ‘There is no big country in the world without minority groups. But a country’s identity is not altered by minorities. Therefore, it is not true that India is a country of many religions and languages,’ Digvijaynath said." [Quelle: Mukul, Akshaya [अक्षय मुकुल]: Gita Press and the making of Hindu India. -- Noida : HarperCollins, 2015. -- 540 S. -- ISBN 978-93-5177-230-9. -- 403ff. -- Fair use]

1988-01-13

Tirupati (Telugu: తిరుపతి): Resolution des Board of Trustees der Vishva Hindu Parishad (VHP)

"Reproduced from Vishva Hindu Parishad ke Prastav [विश्व हिंदू परिषद के प्रस्ताव] (The Resolutions of the Vishva Hindu Parishad), edited by Raghunandan Prasad Sharma (New Delhi: Vishva Hindu Parishad Publication, n.d.), 72-73. The original text of the resolution is in English. After anxious consideration in all its perspective of the recent resolution passed at Bangalore by the National Executive of the Janata Party, regarding the Ram Janma Bhoomi [Hindi: राम जन्म भूमि] and all such other places of religious worship, this meeting of the Board of Trustees of Central Vishva Hindu Parishad without reservations, Strongly condemns the approach and policy of the said Janata Party, of appeasement of fanatic and fundamentalist Muslims for attracting their en bloc votes to gain narrow political advantages, and focuses the attention of all Hindus irrespective of the political party to which they belong, to the grave implications of such stance of restoring the status quo-ante as on 15th August 1947 of all such places of religious worship viz. undoing of what has been achieved at Somnath Mandir [Gujarati:સોમનાથ મંદિર] by the efforts of Sardar Patel [Gujarati: વલ્લભભાઈ પટેલ] and Cabinet of the Central Government and restoring the mosque there, which will be a fresh great blow to the “Hindu Asmita” [Hindi: हिंदू अस्म्ता - Stolz ein Hindu zu sein] and aspirations of Hindus who constitute 85 percent population of Bharat. giving up at all times the cherished dreams of the Hindu society to restore to their original grandeur the sacred places of religious worship such as Shri Ram Janma Bhoomi [Hindi: श्री राम जन्म भूमि], Shri Krishna Janma Bhoomi [Hindi: श्री कृष्ण जन्म भूमि], Kashi Vishwanath Mandir [काशी विश्वनाथ मंदिर] etc. Keeping the bleeding wounds inflicted on Hindu society, its Maan-Bindus [Marathi: मानबिंदू - Key points], Culture and way of life, alive so as to demoralise the values which we respect most, etc. VHP Board of Trustees warns all political parties that Hindus who are awake, will not tolerate any such nonsense any further from any quarters; and shall continue their fight to the last, to annihilate such tendencies detrimental to the Hindu aspirations and to regain and to restore to the Hindu society and its culture; its honourable position. This meeting of Board of Trustees of VHP reiterates its previous resolutions regarding the solution of the Ram Janma Bhoomi Mukti [Hindi: राम जन्म भूमि मुक्ति - Befreiung des Geburtsplatzes von Rama]; and directs all the VHP units whether in this country or outside to mobilise the public opinion at all levels against the short-sighted policies of political parties as mentioned above and to marshal the strength of Hindus to achieve our goals in this behalf and to be prepared for come what may." [Zitiert in: Katju, Manjari: Vishva Hindu Parishad and Indian politics. -- 2. ed. -- Hyderabad : Orient Blackswan, 2010. -- 186 S. -- ISBN 978-81-250-4043-7. -- S.  161f.. -- Fair use]

1988-01-23

Erstausgabe der von Bal Thackeray (Marathi: बाळ केशव ठाकरे, 1926 - 2012) herausgegebenen Tageszeitung (in Marathi) सामना [Samna - "Konfrontation"]

Webpräsenz: http://www.saamana.com/. -- Zugriff am 2018-05-10

Wikipedia: https://en.wikipedia.org/wiki/Saamana. -- Zugriff am 2018-05-10

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[Fair use] 

1988-02-13

Anzeige der Vishwa Hindu Parishad (Sanskrit: विश्व हिंदू परिषद्) (VHP) in Times of India: "Are Hindus Communal?"

"For example, the VHP placed a large newspaper advertisement that begins with the headline "Are Hindus Communal?" and summarizes the VHP’s arguments concerning the government’s failure to solve the communal problem (Times of India, February 13, 1988). It blames this failure on opportunistic politicians and Muslim leaders who "go on misguiding their followers into believing that Hindu bodies are communal and enemies of Muslims." It describes Hinduism as manavdharma (the religion of mankind); Hinduism is "a parliament of religions and the very antithesis of violence, terrorism and religious intolerance." Reasoning from these tenets, the VHP asserts: Thus it can be safely asserted that an enemy of Hinduism is the enemy of human race. To label such a noble Hindu society as communal is the greatest lie in the world. It is a great conspiracy to destroy a noble society for petty gains. Search for Hindu identity and its rejuvenating roots should not be mistaken for communalism.... All leaders of the world work for the welfare of their own community. The VHP advises its "Muslim brothers" that if "they want to remove their chronic poverty" they must learn to "live peacefully and fearlessly with Hindus." It closes the advertisement by asking readers to spread the message "to create awakening." The advertisement’s last paragraph equates the work of the VHP with national integrity, economic development, and social welfare. To create a sense of urgency and arouse support for the organization, it closes with portents of disaster, a disaster that only the VHP can prevent: The birth of the Vishva Hindu Parishad is for the unity and integrity of the country and the moral regeneration of Hindu society, its survival with self respect and uplift of Harijans [untouchables], Girijans [tribals] and other weaker sections. But it cannot continue its work without financial help from each of you. Hope you will not fail us. Only this can save you from disaster." [Quelle: McKean, Lise: Divine enterprise : gurus and the Hindu nationalist movement. -- Chicago : University Press, 1996. -- 361 S. : Ill. -- ISBN 0-226-56010-4. -- S.  xiv f. -- Fair use]

1988-05-09 - 1988-05-18

Amritsar (Panjabi ਅੰਮ੍ਰਿਤਸਰ): Operation Black Thunder II. 200 militante Sikhs werden gefangen, 41 werden getötet.

Wikipedia: https://en.wikipedia.org/wiki/Operation_Black_Thunder. -- Zugriff am 2018-05-20

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[Bildquelle: © OpenStreetMap-Mitwirkende. -- CC BY-SA 2.0]

1988-10-02 - 1990-06-24

Doordarshan (Hindi: दूरदर्शन) zeigt die TV-Serie Mahabharat in 94 Folgen

Wikipedia: https://en.wikipedia.org/wiki/Mahabharat_(1988_TV_series). -- Zugriff am 2018-03-27

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1988-10-05

Die Regierung verbietet den Import von

Rushdie, Salman <1947 - > [سلمان رشدی ]: Satanic verses.-- 1988