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A Mufti engages governor Arif Khan for a debate

29 August 2023

Dr Binoy Shanker Prasad

My attention was drawn to a YouTube video posted by Aalami Factz where the host, Mufti Yasir Nadeem Al Wajidi, had engaged Governor Arif Khan in a discussion on Islam and terrorism. Normally, I would have skipped the posting, but the fact that the governor had consented to having a dialogue with the Mufti, I thought, along with his guest, the Mufti might be interested in finding a peaceful way to bring the scourge of global Islamic terrorism to an end. Therefore, I listened to the entire discussion dispassionately.

What I found to my dismay was that the Mufti was trying his best to prove that he was smarter and more knowledgeable than Governor Arif Khan. However, he must have at best impressed his own followers only. There was not a single point on which he could get agreement from the person he had invited on his show.

First of all, Wajidi appeared to have wanted to debate with his guest. In that case, he must not have put on the panel a third person who in her own words admitted that Islam was a “complicated” religion “in Arabic” and they shouldn’t be making it more complicated. Bankruptcy of her knowledge about Islam and Indian history was quite obvious. She was trying to prove that the RSS, the BJP’s mother organization, was a terrorist organization like Taliban and Jaish-e-Muhammad. She should have known that the RSS has set up a Muslim Rashtriya Manch to bring the two communities together in India.

Secondly, the Mufti never gave a chance to Governor Khan to complete his statements/thoughts and was constantly interrupting or talking over him. It was gracious of the Governor to have continued with the session. It was quite clear in the entire debate that wherever Islam was shown in poor light by its own history, scriptures or the writings of the critics, Wajidi would not allow them into the realm of discussion.

Certain Hadees, or quotations, for example, he would claim to be “fabricated”. He falsely tried to prove that Hidaya was taught the world over as a part of Islamic history and not as the foundation of the Islamic laws, Sharia or Islamic jurisprudence. That it would be mandated in any land the moment it was captured by the Islamists and turned into Dar-ul-Islam. Could the Mufti guarantee that once Islamists ruled Hindustan as a consequence of Ghazwa-e-Hind, the Quran would not be the constitution of the land just like all 56+ Islamist countries in the world?

Has Hindustan not gone through that historic experience where non-Muslims (known as kafirs) were treated as second class citizens, dhimmis, and had to pay jizya for protection. Do we not see what happened in Afghanistan right before our eyes?

With a straight face, the Mufti was insisting that the books, literature or teachings that were against the tenets of Hindustan as a nation state or against a civic-modern society weren’t taught in Madrasas, especially in the Deobandi schools in India. He conveniently excluded the Madarsa products of India from the Madrasa-trained graduates from other countries like Pakistan and Afghanistan. To Arif Khan’s question as to why Madrasas were not prioritizing subjects like medicine, physics, or psychology, the Mufti had no answer.

The Mufti’s Islamic sectarian trait showed up when he questioned Arif Khan if he represented his nation or his community (i.e., whether he belonged to the Sunni community or to the larger Umma). It’s a common knowledge Islamists believed more in Umma than in the constitution or the sovereign authority of the land they lived in.

They didn’t have to have allegiance to or territorial fraternity with people if they didn’t happen to be Muslims. That’s one of the reasons why Muslims become victims of “ghettoization” in the non-Islamic countries they settle in.

The Mufti was championing democratic rights of the Muslims who opposed legislations like abolition of triple talaq in India. He couldn’t point out a single Islamic country where dissidence, freedom of speech and the right to protest were allowed? Arif Khan, on the other hand, explained how he was himself a target of three fatal attacks by the Islamists in India.

In the end, I felt like suggesting to the Mufti, if he was serious about bringing an end to the Islamist violence/ terrorism or, at least reducing the communal enmity in India, he should work toward insulating the Hindustani Muslims from the influence of the Islamists as they operate in India, Pakistan, Afghanistan and now in Bangladesh too.

Scholars of Islam say repeatedly Islam meant ‘submission’ and not ‘peace’ that included offering one’s life for a change of heart. The world is terrorized because of the activities of the Islamists, a point Arif Khan was trying to put across. Muslims in India and abroad can’t be associated with Islamism, which is a violent political ideology. To win over the hearts and minds of the world, well meaning Muslims will have to reform the shape of Islam and present it anew to the world.

Unveiling truths: Rewriting colonial narratives in education

Opinions

Arijit

28 August 2023

Embarking on a journey to rectify historical distortions and broaden the horizons of education, the need for a course correction has become increasingly evident. On a spree to modify the fundamental framework of school curriculum, the National Council of Educational Research has finally taken an initiative after 62 long years. The changing societal outlook prompted policymakers to give this idea a special thought. The narratives we’ve been exposed to, particularly in the realm of history, have often been skewed, perpetuating selective viewpoints and sidelining crucial aspects of the past.

In the framework’s goals and objectives, the National Curriculum Framework for School Education wants to address the longstanding problems afflicting India through a comprehensive approach. This raises two key queries: “Why?” and “Which particular problems are considered genuine?” The Modi Cabinet’s efforts in this direction are facing heavy scrutiny from a portion of society, making it necessary to respond to these questions.

Balancing Perspectives

The historical depiction of India has been centered on two individuals, Nehru and Gandhi, for several decades. This has caused Indian independence to be viewed primarily as a nonviolent revolt against British rule, led by the Indian National Congress and Gandhi himself. This portrayal of India’s past is not limited to textbooks and documentaries, but is instead widely accepted throughout the world.

Generations of armed resistance were at the heart of the complex process that led to Indian freedom. If we just focus on the post-First War of Independence era and ignore the history of fighting against Islamic invaders and European plunderers in the medieval times, we can see that local rebellions like the ones sparked by Bhagavan Birsa Munda in Jharkhand and Koireng Tikendrajit Singh in Manipur in the early 1890s were seen as a major threat, although were occasionally put down by colonial administration.

Instead, the bravery of leaders like Tirot Sing Syiem in the Khasi Hills, Surya Sen in Chittagong, Chandrasekhar Azad, Bagha Jatin, Rashbehari Bose, Bhagat Singh, Vinayak Savarkar, and many others has always been portrayed as an act of personal bravery rather than a component of a larger movement.

The founder of the Hindustan Republican Association, Sachindranath Sanyal, predicted that the history of the revolutionary movement would be purposefully ignored when he wrote ‘Bandi Jiban’ in the 1920s, and I quote, “I am writing this book so that in the future a few chapters of Indian history can be correctly written.”

In our area, history is taught and debated more from the standpoint of Thomas Carlyle’s “The Great Man Theory” than from the standpoint of what we refer to as the “Complex Adaptive System”. The students’ exposure to the complex history of India has been limited by this one-sided portrayal, which ignores the nuanced contributions of lesser well-known individuals and movements that were crucial in forming the country’s history.

The Safety Valve

In order to establish personal dominance and support their demands, Europeans engaged in multiple wars and internal disputes during the 19th and 20th centuries. From the Napoleonic Wars to the Balkan Wars, nearly all of them deserved some form of personal acknowledgment. The heat of those wars, however, often ignited a fighting spirit in those locations where the Europeans were perpetrating thievery and dacoity as a result of the forced invasion of the westerners. Japan serves as one such excellent example, as the imperial monarch overcame Russia in 1905. As the first Asian nation to defeat a major European force since Maharaja Marthanda Varma of Travancore defeated the Dutch at the Battle of Colachel in 1741, this defeat proved to be a turning point for the revolutionaries in this area. It eventually gave rise to the Pan-Asianist movement, which pushed for the unification of all Asiatic people.

Additionally, the anti-imperialist and anti-capitalist struggles that took place in Europe during the interwar period severely weakened the colonial power and rendered them incapable of fighting on foreign soil. The Revolt of 1857, like with all of these battles, had a significant effect on the British. The British, on the other hand, realised that there was widespread dissatisfaction with them and that they needed to figure out a way to extend their warranty of loot in the area in the longer run as a result of the growing anti-capitalist and anti-imperialist movements which was later observed in this region led by people like Manebendra Nath Roy in the form of communism.

At this point, a member of the Indian Civil Service named Allan Octavian Hume decided to take matters into his own hands and persuade his administrative colleagues that a safety valve would be required within the next several years. In December 1885, the Indian National Congress was established as a result of Hume’s efforts to create a unified platform for all the loyalists to mock various political agitations, which had the direct support of Dufferin, the new governor general.

Now, if this section were taught to students in the context of the Indian freedom movement, it would definitely be simpler for them to make the connections and see how the freedom we enjoy now was the result of many other forces, not only Gandhi, Nehru, and their INC.

Colonial Distortions

We’ve all encountered a topic in an exam or discussion forum that asked us to explain the advantages of the British Railways during the pre-colonial era. Because of what the majority of our teachers in school must have taught us, it is no longer surprising that few must have argued in favour of it. However, accelerating the plunder of Bharat was the entire purpose of building the British Railways. In addition, the construction of railway networks required extensive property purchases, which frequently resulted in the eviction of Adivasis from their ancestral lands. Their communities, cultural practises, and way of life were affected by this displacement.

Furthermore, these tribes were further marginalised by the British administration’s emphasis on extracting natural resources, which were frequently found in Adivasi districts. Due to the loss of their land, insufficient compensation, and a lack of job possibilities, the Adivasis were left vulnerable economically. The development of railroads also made it easier for outsiders to move into Adivasi communities, changing the population and upsetting traditional norms.

If the colonisers had not done it, the scenario where society frequently cries out for the rights of the “scheduled tribes” would not have arisen in the first place. These tribes were not historically as impoverished as is being suggested; instead, they had a fair part of the natural resources that the European plunderers brutally appropriated.

Even if we are aware of the negative effects of colonial control, it is depressing to see that some circles still embrace and discuss colonisers favourably. Such beliefs are frequently the result of a distorted perspective that romanticises the period of colonial rule while conveniently omitting the crimes committed, the exploitation endured, and the lives that were upended by imperial powers. This selective amnesia ignores the systematic oppression and exploitation of native populations by colonial rulers, which resulted in great misery for many years.

The stories of resistance, hardship, and resiliency presented by individuals who experienced colonisation are hidden when colonisers are elevated as kind and generous benefactors. Without acknowledging colonialism’s darker sides, historical inaccuracies, an unfair power structure, and the idea that some lives and cultures are more valued than others—are reinforced when some aspects of colonialism are celebrated.

Instead of continuing a narrative that perpetuates harm and injustice, it is essential to critically study history, face its painful truths, and sincerely honour the experiences and narratives of people who were colonised.

The erroneous narratives we were given in schools and academic institutions are partly to blame for this ongoing support for colonisers despite understanding of their detrimental effects. The colonisers were frequently portrayed as heroic civilizers in educational curriculum, which ignored the cruelty of their deeds. These skewed viewpoints were made possible by the exclusion of indigenous perspectives and the sanitization of colonial history.

Narrative Revival

The incidents discussed here all serve to highlight how crucial it is to reform education for the better right away. We may eliminate the historical errors that have contributed to these prejudices by updating curriculum to give an exhaustive and unfiltered view of history. Students who are taught the full story—including the agony, resistance, and tenacity of colonised populations—will become more compassionate and knowledgeable citizens, preventing the perpetuation of false narratives and the continued exaltation of people who have done tremendous harm. Real historical comprehension necessitates that we face up to unsettling facts and work to right past wrongs in order to create a society that is more just and equitable going ahead.

It is crucial to educate pupils about the complete and accurate history of their past. Students who truly grasp history have a greater respect for the nuances of their ancestry, the struggles that their forefathers overcame, and the victories they attained. Students develop a more realistic understanding of their culture, community, and the outside world by studying about many historical narratives. The truth about previous events illuminates the complexity of human experiences and sheds attention on the contributions of numerous people, organisations, and movements that could otherwise be overlooked.

Such education fosters a generation that is not only aware of their roots but also well-equipped to manage the complexity of the present and design a more inclusive and just future. It also stimulates critical thinking, empathy, and a broader worldview. Therefore, teaching kids the truth about their past is an investment in both their overall development and the improvement of society.

Chandrayaan-3 launch: ISRO’s triumph amidst historical political hurdles

Opinions

Chirag Malhotra

27 August 2023

Chandrayaan-3 launch: ISRO’s triumph amidst historical political hurdles

It’s 2am, 24th August: As the celebrations take a dial down on the crescendo of India marking it’s “space” in the cosmos it’s hard not to wonder about the lost opportunities due to the delayed inception of ISRO(estd1969).

Chandrayaan-3’s triumphant lift-off is a reminder of ISRO’s relentless pursuit of excellence. Yet, the shadow of a delayed start looks large. The delayed inception of ISRO, legacy of Nehru’s chronologically challenged decisions, left India playing catch-up in the cosmos.

Nations that had the fortune of a visionary leadership forged ahead, and have reaped benefits that continue to shape the geopolitical landscape today.

It had to take a Homi J Bhabha and Vikram Sarabhai’s adamantine resolve and visionary precognition to get Nehru on board in face of priorities better addressed at keeping the Hindi -Chini spirits alive – and it took a 1962 faux pas to get the ball reluctantly rolling. Pro-active Realpolitik anyone?

Contrast this with the fact that Pakistan had established SUPARCO a year prior to INCOSPAR (Indian National Committee for Space Research), ISROs predecessor.

Nehru’s legacy, carries the burden of missed opportunities, lack of vision which failed to recognise the potential of a thriving space program that could have bolstered India’s geopolitical clout and technological prowess. Alas, these missed opportunities serve as a cautionary tale-underscoring the importance of the impact visionary leadership and political decision making can have on a nation’s progress in the ever evolving realm of science and technology.

Powering the future: Assessing the real impact of India’s PM KUSUM initiative and its effectiveness compared to Asian peers in advancing renewable energy

Opinions

Sourajit Ghosh

25 August 2023

Powering the future: Assessing the real impact of India’s PM KUSUM initiative and its effectiveness compared to Asian peers in advancing renewable energy

The United Nations Environment Program (UNEP) has set a target to enhance the sustainability of the global energy mix by 2030. In response, India and other Asian nations have been responsible for advancing sustainable development. By drawing a comparative analysis, explore India’s position and achievements in the field of renewable energy in comparison to its Asian peers.

As of 2022, India’s total energy consumption is 0.7 to half the Asian average. Coal will dominate the country’s energy mix with a 46% share, followed by oil (23%) and biomass (21%). Natural gas accounts for 6% and primary electricity (hydro, nuclear, solar, and wind) for 4% each. In addition, India is the world’s third-largest importer of crude oil, and the majority of the proportion is used for transportation and industry. Then natural gas consumption increased by 2.7%, and more than fifty percent was used by the fertilizer industry. Coal and lignite consumption also reach 1.1 Gt. As per 2021 reporting, due to population growth, electricity consumption also increase by 8%.

India’s third largest producer of renewal energy, with 40% of the installed electricity capacity, is made up of non-fossil fuels. An important turning point in the global fight to tackle climate change has been reached with India’s announcement that it plans to achieve net zero carbon emissions by 2070 and to meet 50% of its electricity needs from renewable sources by 2030. Renewable energy sources installed capacity: Solar 48.55 GW, Wind 40.03 GW, Small Hydro 4.83 GW, Large Hydro 46.51 GW, Biopower 10.62 GW, and Nuclear 6.78 GW.

The government of India takes various kinds of initiatives to promote renewable energy technology. Since 2009 the cost of solar Pannel has declined by 80%. As a result, Solar microgrids and standalone systems have been deployed to bring electricity to rural communities that were previously underserved by the traditional power grid, and the solar industry has attracted investments in the renewal energy sector.

Pradhan Mantri Kisan Urja Suraksha Evam Utthaan Mahabhiyan Yojana (PM Kusum) is one of the initiatives for renewable energy. The primary goal of this program is to provide financial assistance to farmers so they can install solar irrigation pumps. Through this program, the target is to add an additional 30,800 solar pumps by 2022, with a total central financial contribution of Rs. 344,422, including service fees for the implementing agencies.

This plan is made up of three different parts. Component A: The installation of up to MW-capacity tiny solar plants to achieve a solar capacity of 10,000 MW. Component B: Installation of a 20-lakh standalone solar-powered agriculture pump. Component C: Solarization of a grid-connected agriculture pump is. The government set a deadline of March 2026 to achieve all the components.

AS par data Component A not able to achieve the expectation, Total sanctioned Solar Capacity (MW) 4716 and Total installed capacity (MW) 113.08. Expert printout for some reason
1. Complex procedure 2. The number of stakeholders 3. Land acquisition 4. Lack of knowledge 5. Funding constraints. In the context of Component B total number of Sanctioned Standalone Pumps is 947991, and the total number of installed standalone pumps is 244373.

It is a centrally sponsored scheme state government has to bear 30%, and the remaining 40% has to contribute from the farmer’s end. From farmers’ point of view, the unstable power supply and the increasing dependence on diesel, along with its rising prices, compel them to choose this course of action. More or less, Component B is going well.

In this scenario, Component C is facing challenges as the majority of state-released tenders did not receive a favorable response. This is primarily due to unprofitable tariffs and the absence of subsidies under the pump part in this component. According to the latest data released by the Government of India, the number of Total Sanctioned individual solar pumps is 121930, the Total installed individual solar pumps are 1519, the Total Sustained Federal level solar (FLS) is 2205279, and none of the FLS installations have been completed. COVID-19 has also affected the implementation of the PM KUSUM Project. In this context, it can be said that among the three components, Component B is comparatively more successful.

Examining Renewable Energy Progress in Various Asian Nations

As the world pivots towards sustainable energy solutions, a closer look at the renewable energy sector in different Asian countries reveals a diverse landscape of progress.

Bangladesh: According to the world bank Bangladesh is among the top six global economies. USAID (United States Agency for International Development) launched SURE (Scaling Up Renewable Energy) between 2019 and 2021 to help Bangladesh’s power economics grow and mitigate climate change. Bangladesh’s current clean energy consumption is only 3.5%. Bangladesh set the target to reach 40% energy transition by 2041.

Indonesia: Another Asia Country, Indonesia, has a huge number of natural resources but a current level of renewal energy mix of 10% and a set target of 23% renewal energy mix by 2025. Renewal Energy regulation and power transmission infrastructure are the main barriers to the growth of the renewal energy sector in Indonesia.

China: China is one of the world leaders in electricity production from renewable energy sources. In addition, China has the largest installed capacity for hydro, solar, and wind power. Such as China’s solar capacity is now 228 GW more than the rest of the world, according to Global Energy Monitor, and its wind capacity at a massive 310 GW, moreover leads the world, but China is also one of the biggest polluters and more than half of the all-coal world consumed over the past decade consumed by China.

Malaysia: Malaysia for energy generation mostly relay traditional sources, but as a member of the United Nations Framework Convention on Climate Change Conference of Parties, Malaysia has vowed to lower its GDP intensity of greenhouse gas emissions by up to 45 percent by 2030 by implementing clean, sustainable, and renewable energy (RE) and set target increase renewables to the 20 generation mix by 2025. The government has also pledged to increase RE capacity to 70% by 2050, keeping with the national climate goal of reaching net zero GHG emissions by 2050.

In the pursuit of sustainable development and combatting climate change, Asian countries have taken varied approaches to renewable energy adoption. India, despite being the third-largest renewable energy producer, faces challenges in achieving its renewable energy targets. The country’s transition is marked by a mixture of energy sources, with coal still dominating the energy mix. However, India has made significant strides, committing to net zero carbon emissions by 2070 and aiming for 50% renewable electricity by 2030.

Initiatives like the Pradhan Mantri Kisan Urja Suraksha Evam Utthaan Mahabhiyan Yojana (PM KUSUM) have shown promise, though challenges like complex procedures and funding constraints hinder some components. Bangladesh stands out with its goal to transition to 40% clean energy by 2041, assisted by international programs like SURE. Indonesia faces regulatory and infrastructure hurdles, aiming to boost its renewable energy mix from 10% to 23% by 2025.

China, while leading in renewable energy capacity, also grapples with pollution issues due to its coal consumption. Malaysia has pledged to decrease its greenhouse gas emissions by up to 45% by 2030 and increase renewable energy generation to 20% by 2025, moving towards net zero emissions by 2050.

In conclusion, the Asian region showcases a diverse spectrum of renewable energy progress and challenges. India’s efforts reflect a significant commitment, albeit with obstacles to overcome. Bangladesh’s ambitious targets and collaborations highlight the dedication to cleaner energy. Indonesia seeks to overcome barriers to renewable integration. China stands as a major renewable energy leader but struggles with emissions due to coal consumption. Malaysia is focused on both short-term emissions reduction and long-term sustainability. Collectively, these countries demonstrate the complexity of transitioning to renewable energy and underline the importance of continued global cooperation to achieve a sustainable future.

भारत को आजाद कराने में कवि, लेखक और साहित्य आदि का योगदान

ddubey

24 August 2023

भारत को आजाद कराने में कवि, लेखक और साहित्य आदि का योगदान

साहित्य समाज का दर्पण होता है। जैसा समाज होता है, वैसा ही साहित्य दिखाई देता है।

यह बात पूरी तरह सही है। जब हमारा देश पराधीनता की बेड़ियों में जकड़ा हुआ था और उनसे मुक्ति के लिए संघर्ष कर रहा था, तब हमारे देश का साहित्य और साहित्यकार भी देश के लिए संघर्ष की उस भावना को और भी अधिक तीव्र करने का सराहनीय कार्य कर रहे थे।

इस पृथ्वी पर शायद ही कोई मनुष्य होगा जिसे अपने राष्ट्र, अपनी जन्मभूमि से प्रेम न हो।

रामायण में भी श्रीराम ने कहा है-

अपि स्वर्णमयी लंका न मे लक्ष्मण रोचते। जननी जन्मभूमिश्च स्वर्गादपि गरीयसी।

मैं उन सभी देशभक्तों को नमन करता हूँ। इन पंक्ति से-

जो उतरे थे मुर्दा लाशों को लडऩे का पाठ पढ़ाने, जो आये थे आजादी के मतवालों का जोश बढ़ाने, मैं आया हूं उन राजद्रोही चरणों पर फूल चढ़ाने।

स्वतंत्रता के इस महायज्ञ में समाज के प्रत्येक वर्ग ने अपने-अपने तरीके से बलिदान दिए। इस स्वतंत्रता के युग में साहित्यकार और लेखकों ने भी अपना भरपूर योगदान दिया। जब हमारे देश में स्वतंत्रता आंदोलन का यज्ञ आरंभ हुआ तो लगभग हर प्रांत के, हर भाषा के साहित्यकारों कवियों और लेखकों ने अपनी मूर्धन्य लेखनी द्वारा देश के व अपने क्षेत्र के लोगों से अपनी-अपनी आहुतियां डालने का आवाहन किया।

अन्य भाषा के रचनाकारों की तरह संस्कृत के कवियों की लेखनी ने भी अपने राष्ट्र के नवजवानों को जागरुक करने का कार्य किया। इन्होंने अपने दृश्य-श्रव्य काव्य के माध्यम से जनमानस के हृदय में राष्ट्रीय भावनाएँ उत्पन्न की। परतन्त्रता की बेड़ियों में जकड़ी भारतमाता को स्वतन्त्र कराने के लिए इन कवियों ने अपनी रचनाओं द्वारा लोगों के मस्तिष्क को झकझोर दिया। इस राष्ट्र को स्वतन्त्र कराने में इन सभी भाषा भाषी लेखकों का महनीय योगदान रहा है।

रामनाथ तर्करत्न – आपका जन्म 1840 ई. के लगभग बंगाल के शान्तिपुर नामक स्थान पर हुआ था।

इन्होंने अपने काव्य में लिखा है कि- पराधीनता व्यक्ति की वीरता को नष्ट कर देती है। दासता व्यक्ति के लिए एक अभिशाप है।

हिनस्ति शौर्यं सुरुचिं रुणद्धि भिनत्ति चित्तं विवृणोति वित्तम्। पिनष्टिं नीतिञ्च युनक्ति दास्यं हा पारतन्त्र्यं निरयं व्यनक्ति।।

कवि पुन: लिखता है कि-

पराधीनता से अच्छा है, मृत्यु हो जाए।

असुव्यपायेष्व पि नो जहीम: स्वतन्त्रतामन्त्रमतन्द्रिणोऽद्य। उपागतायां परतन्त्रतायां यशोधनानां शरणं हि मृत्यु;।।

पण्डिता क्षमाराव यह संस्कृत के अतिरिक्त मराठी और अंग्रेजी में भी रचनाएँ करती थीं। इनकी की राष्ट्रभक्तिपरक 3 रचनाएँ हैं-सत्याग्रहगीता, उत्तरसत्याग्रहगीता और स्वराज्यविजय:।

सत्याग्रह गीता (महाकाव्य) में उन्होंने 1931-1944 ई.तक की घटनाओं का वर्णन किया है। यह तीन भागों में विभक्त है। इसमें अनुष्टुप छन्द का प्रयोग हुआ है।

कवयित्री लिखती हैं कि-मैं भले ही मन्दबुद्धि की हूँ, लेकिन मैं अपने राष्ट्र से प्रेम करती हूँ और इसका यशोगान करती हूँ। तथापि देशभक्त्याऽहं जाताऽस्मि विवशीकृता। अत एवास्मि तद्गातुमुद्यता मन्दधीरपि।।

स्वतंत्रता आंदोलन भारतीय इतिहास का वह युग है, जो पीड़ा, कड़वाहट, दंभ, आत्म सम्मान, गर्व, गौरव तथा सबसे अधिक शहीदों के लहू को समेटे है। नेताजी सुभाष चंद्र बोस जी के विषय में कवि लिखता है- संसार नमन करता जिसको ऐसा कर्मठ युग नेता था, अपना सुभाष जग का सुभाष भारत का सच्चा नेता था सीमा प्रांत की धरती का रत्न शहीद हरकिशन 9 जून 1931 को मियां वाली जेल में (पाकिस्तान) फांसी पर लटकाया गया। उनके विषय में कवि ने क्या सुंदर लिखा है-

हम भी आराम उठा सकते थे घर पर रहकर हमको भी मां-बाप ने पाला था दु:ख सहकर। प्रेमचंद की ‘रंगभूमि’, ‘कर्मभूमि’ उपन्यास हो या भारतेंदु हरिश्चंद्र का ‘भारत-दर्शन’ नाटक या जयशंकर प्रसाद का ‘चंद्रगुप्त’- सभी देशप्रेम की भावना से भरी पड़ी है।इसके अलावा वीर सावरकर की ‘1857 का प्रथम स्वाधीनता संग्राम’ हो ,लोकमान्य बाल गंगाधर तिलक की ‘गीता रहस्य’ या शरद बाबू का उपन्यास ‘पथ के दावेदार’ये सभी किताबें ऐसी हैं, जो लोगों में राष्ट्रप्रेम की भावना जगाने में कारगर साबित।

भारत की राष्ट्रीयता का आधार राजनीतिक एकता न होकर सांस्कृतिक एकता रही है।भारतेंदु हरिश्चंद्र ने जिस आधुनिक युग का प्रारंभ किया, उसकी जड़ें स्वाधीनता आंदोलन में ही थीं। भारतेंदु और भारतेंदु मंडल के साहित्यकारों ने युग चेतना को पद्य और गद्य दोनों में अभिव्यक्ति दी। इसके साथ ही इन साहित्यकारों ने स्वाधीनता संग्राम और सेनानियों की भूरि-भूरि प्रशंसा करते हुए भारत के स्वर्णिम अतीत में लोगों की आस्था जगाने का प्रयास किया। भारतेंदु हरिश्चंद्र हिंदी के पक्ष में अलख जगा रहे थे: निज भाषा उन्नति अहै सब भाषा को मूल। वहीं दूसरी ओर उन्होंने अंग्रेजों की शोषणकारी नीतियों का खुलकर विरोध किया। उन्हें इस बात का क्षोभ था कि अंग्रेज यहां से सारी संपत्ति लूटकर विदेश ले जा रहे थे।

इस लूटपाट और भारत की बदहाली पर उन्होंने काफी कुछ लिखा। ‘अंधेर नगरी चौपट राजा’ नामक व्यंग्य के माध्यम से भारतेंदु ने तत्कालीन राजाओं की निरंकुशता और उनकी मूढ़ता का सटीक वर्णन किया है। अपनी भावनाओं को व्यक्त करते हुए उन्होंने लिखा है:- ‘भीतर भीतर सब रस चुसै, हंसी हंसी के तन मन धन मुसै। जाहिर बातिन में अति तेज, क्यों सखि साजन, न सखि अंगरेज।’ द्विवेदी युग के साहित्यकारों ने भी स्वाधीनता संग्राम में अपनी लेखनी द्वारा महत्वपूर्ण भूमिका निभाई।

महावीर प्रसाद द्विवेदी, मैथिलीशरण गुप्त, श्रीधर पाठक, माखनलाल चतुर्वेदी आदि इन कवियों ने आम जनता में राष्ट्रप्रेम की भावना जगाने तथा उन्हें स्वाधीनता आंदोलन का हिस्सा बनने हेतु प्रेरित किया। मैथिलीशरण गुप्त ने भारतवासियों को स्वर्णिम अतीत की याद दिलाते हुए वर्तमान और भविष्य को सुधारने की बात की:-राष्ट्रकवि मैथिलीशरण गुप्त की ‘भारत-भारती’ में उन्होंने लिखा- ‘हम क्या थे, क्या हैं, और क्या होंगे अभी आओ विचारे मिलकर ये समस्याएं सभी।’ ‘जिसको न निज गौरव तथा निज देश का अभिमान है। वह नर नहीं, नर-पशु निरा है और मृतक समान है।।’

तो वहीं माखनलाल चतुर्वेदी ने ‘पुष्प की अभिलाषा’ लिखकर जनमानस में सेनानियों के प्रति सम्मान के भाव जागृत किए। सुभद्रा कुमारी चौहान की ‘झांसी की रानी’ कविता ने अंग्रेजों को ललकारने का काम किया:- चमक उठी सन् सत्तावन में वह तलवार पुरानी थी, बुंदेले हरबोलों के मुंह हमने सुनी कहानी थी, खूब लड़ी मर्दानी वह तो झांसी की रानी थी।’ पं. श्याम नारायण पांडेय ने महाराणा प्रताप के घोड़े ‘चेतक’ के लिए ‘हल्दी घाटी’ में लिखा:- ‘रणबीच चौकड़ी भर-भरकर, चेतक बन गया निराला था राणा प्रताप के घोड़े से, पड़ गया हवा का पाला था गिरता न कभी चेतक तन पर, राणा प्रताप का कोड़ा था वह दौड़ रहा अरि मस्तक पर, या आसमान पर घोड़ा था।’

जयशंकर प्रसाद ने ‘अरुण यह मधुमय देश हमारा’ सुमित्रानंदन पंत ने ‘ज्योति भूमि, जय भारत देश।’ इकबाल ने ‘सारे जहां से अच्छा हिदुस्तां हमारा’ मुंशी प्रेमचंद भी स्वतंत्रता आंदोलन में अपनी भागीदारी निभाने में पीछे नहीं रहे और मृतप्राय: भारतीय जनमानस में भी उन्होंने अपनी रचनाओं के जरिए एक नई ताकत व एक नई ऊर्जा का संचार किया। आंदोलन में विस्फोटक का काम करती रही। उन्होंने लिखा:- ‘मैं विद्रोही हूं जग में विद्रोह कराने आया हूं, क्रांति-क्रांति का सरल सुनहरा राग सुनाने आया हूं।

प्रेमचंद की कहानियों में अंग्रेजी हुकूमत के खिलाफ एक तीव्र विरोध तो दिखा ही, इसके अलावा दबी-कुचली शोषित व अफसरशाही के बोझ से दबी जनता के मन में कर्तव्य-बोध का एक ऐसा बीज अंकुरित हुआ जिसने सबको आंदोलित कर दिया।न जाने कितनी रचनाओं पर रोक लगा दी गई और उन्हें जब्त कर लिया गया। कई रचनाओं को जला दिया गया, परंतु इन सब बातों की परवाह न करते हुए वे अनवरत लिखते रहे। उन पर कई तरह के दबाव भी डाले गए और नवाब राय की स्वीकृति पर उन्हें डराया-धमकाया भी गया। लेकिन इन कोशिशों व दमनकारी नीतियों के आगे प्रेमचंद ने कभी हथियार नहीं डालेउनकी रचना ‘सोजे वतन’ पर अंग्रेज अफसरों ने कड़ी आपत्ति जताई और उन्हें अंग्रेजी खुफिया विभाग ने पूछताछ के लिए तलब किया। अंग्रेजी शासन का खुफिया विभाग अंत तक उनके पीछे लगा रहा। परंतु प्रेमचंद की लेखनी रुकी नहीं, बालकृष्ण शर्मा ‘नवीन’ ने ‘विप्लव गान’ में लिखा:- ‘कवि कुछ ऐसी तान सुनाओ, जिससे उथल-पुथल मच जाए एक हिलोर इधर से आए, एक हिलोर उधर को जाए नाश! नाश! हां महानाश!!! की प्रलयंकारी आंख खुल जाए।’

बंकिमचंद्र चटर्जी का देशप्रेम से ओत-प्रोत ‘वंदे मातरम्’ गीत:-‘वंदे मातरम्! सुजलां सुफलां मलयज शीतलां शस्यश्यामलां मातरम्! वंदे मातरम्! शुभ्र ज्योत्सना-पुलकित-यामिनीम् फुल्ल-कुसुमित-द्रुमदल शोभिनीम् सुहासिनीं सुमधुर भाषिणीम् सुखदां वरदां मातरत्। वंदे मातरम्!’

निराला ने ‘भारती! जय विजय करे। स्वर्ग सस्य कमल धरे।।’ कामता प्रसाद गुप्त ने ‘प्राण क्या हैं देश के लिए। देश खोकर जो जिए तो क्या जिए।।’ कविवर जयशंकर प्रसाद की कलम भी बोल उठी- ‘हिमाद्रि तुंग श्रृंग से प्रबुद्ध शुद्ध भारती, स्वयंप्रभा समुज्ज्वला स्वतंत्रता पुकारती।’ कविवर रामधारी सिंह दिनकर भी कहां खामोश रहने वाले थे। मातृभूमि के लिए हंसते-हंसते प्राणोत्सर्ग करने वाले बहादुर वीरों व रणबांकुरों की शान में उन्होंने कहा:- ‘कमल आज उनकी जय बोल जला अस्थियां बारी-बारी छिटकाई जिसने चिंगारी जो चढ़ गए पुण्य-वेदी पर लिए बिना गर्दन का मोल कलम आज उनकी जय बोल।’

हिन्दी के अलावा बंगाली, मराठी, गुजराती, पंजाबी, तमिल व अन्य भाषाओं में भी माइकेल मधुसूदन, नर्मद, चिपलुन ठाकर, भारती आदि कवियों व साहित्यकारों ने राष्ट्रप्रेम की भावनाएं जागृत कीं और जनमानस को आंदोलित किया। कवि गोपालदास नीरज का राष्ट्रप्रेम भी उनकी रचनाओं में साफ परिलक्षित होता है। जुल्मो-सितम के आगे घुटने न टेकने की प्रेरणा उनकी रचनाओं से प्राप्त होती रही। उन्होंने लोगों को उत्साहित करते हुए लिखा है- ‘देखना है जुल्म की रफ्तार बढ़ती है कहां तक देखना है बम की बौछार है कहां तक।’

आजादी के बाद के हालातों को स्पष्ट करते हुए नीरज ने कई रचनाएं लिखी हैं। ‘चंद मछेरों ने मिलकर, सागर की संपदा चुरा ली कांटों ने माली से मिलकर, फूलों की कुर्की करवा ली खुशि‍यों की हड़ताल हुई है, सुख की तालाबंदी हुई आने को आई आजादी, मगर उजाला बंदी है।’

इसी श्रृंखला में शिवमंगल सिंह ‘सुमन’, रामनरेश त्रिपाठी, रामधारी सिंह ‘दिनकर’, राधाचरण गोस्वामी, बद्रीनारायण चौधरी प्रेमघन, राधाकृष्ण दास, श्रीधर पाठक, माधव प्रसाद शुक्ल, नाथूराम शर्मा शंकर, गयाप्रसाद शुक्ल स्नेही (त्रिशूल), सियाराम शरण गुप्त, अज्ञेय जैसे अगणित कवि थे। इसी प्रकार राधाकृष्ण दास, बद्रीनारायण चौधरी, प्रताप नारायण मिश्रा, पंडि‍त अंबिका दत्त व्यास, बाबू रामकिशन वर्मा, ठाकुर जगमोहन सिंह, रामनरेश त्रिपाठी, सुभद्रा कुमारी चौहान एवं बालकृष्ण शर्मा ‘नवीन’ जैसे प्रबुद्ध रचनाकारों ने राष्ट्रीयता एवं देशप्रेम की ऐसी गंगा बहाई जिसके तीव्र वेग से जहां विदेशी हुक्मरानों की नींव हिलने लगी, वहीं नौजवानों के अंतस में अपनी पवित्र मातृभूमि के प्यार का जज्बा गहराता चला गया।हिंदी अखबार का प्रकाशन पं. युगलकिशोर शुक्ल के संपादन में कलकत्ता से हुआ।

कानपुर से गणेश शंकर विद्यार्थी के संपादन में निकले प्रताप, राष्ट्रीय कवि माखनलाल चतुर्वेदी के संपादन में निकले कर्मवीर, कालांकांकर से राजा रामपाल सिंह के द्वारा निकाले गए हिंदोस्थान ने राष्ट्रवादियों का मिल कर आहवान किया. बंगदूत, अमृत बाजार पत्रिका, केसरी, हिेंदू, पायनियर, मराठा, इंडियन मिरर, हरिजन आदि ब्रिटिश हुकूमत की गलत नीतियों की खुल कर आलोचना करते थे।

आज के समय में भीवैसी ही धारदार रचनाओं की जरूरत है,

जो जन-जन को आंदोलित कर सके, उनमें जागृति ला सके। भ्रष्टाचार व अराजकता को दूर कर हर हृदय में भारतीय गौरव-बोध एवं मानवीय-मूल्यों का संचार कर सके।आज के हमारे कवियों और साहित्यकारों का यह महती दायित्व बनता है ।यहां दरबार कवि ढूंढता है, कवि दरबारों को नहीं ढूंढते। यहां पर कवि किसी मोह के वशीभूत होकर नहीं लिखते। यहां तो राष्ट्र जागरण के लिए लिखा जाता है, आज हमारा देश आजाद हो चुका है, पर आज भी हम देशद्रोहियों, भ्रष्टाचारियों और देश के गद्दारों से त्रस्त हैं।

हमारी महान परंपराओं और संस्कृति का पतन और दमन करने का प्रयास किया जा रहा है। आज भी देश में जयचंदों की कमी नहीं है।

अधिकांश नेता केवल अपने स्वार्थ के लिए कुर्सी पाना चाहते हैं। ऐसे में हमें फिर से ऐसे साहित्यकारों व लेखकों की जरूरत है, जो अपनी लेखनी की धार से इन भ्रष्टाचारियों, स्वार्थी, सत्ता लोलुप व देश के गद्दारों के विरुद्ध लिखकर एक जन क्रांति उत्पन्न कर सकें, जिसे पढ़कर व सुनकर फिर से हमारे देश मे सुभाष चंद्र बोस, भगत सिंह, चंद्रशेखर आजाद और बिस्मिल जैसे देश प्रेमी पैदा हों।

बस इसीलिए तो कहता हूँ आज़ादी अभी अधूरी है।
कैसे उल्लास मनाऊँ मैं? थोड़े दिन की मजबूरी है॥

दिन दूर नहीं खंडित भारत को पुनः अखंड बनाएँगे।
गिलगित से गारो पर्वत तक आजादी पर्व मनाएँगे॥
अटल बिहारी वाजपेयी

Manipur and other NE states of India: They stand gracefully tall since the time of the Mahabharata

Nilesh M Shukla

24 August 2023

Manipur and other NE states of India: They stand gracefully tall since the time of the Mahabharata

Manipur is in the news these days, for all the wrong reasons. We are told that diversity is our strength. It is a right statement, but our mainstream society has “Useful idiots” who keep repeating this narrative foolishly. Currently this narrative is breaking us instead of making us. Let’s see how to restate it usefully by altering the emphasis from the word “Diversity” to the word “Unity”. We need to strengthen the factors that can potentially unite us in Manipur and the NE region generally.

Arjuna, the archer among the Pandava brothers, was killed in the present day Manipur/Nagaland areas of North-Eastern India, at the hands of a local king Babruvahana*. However he was brought back to life by another North-Eastern Naga Princess Ulupi**. Bhagavan Shri Krishna waged an extremely bloody war with King Banasura*** in NE, the present day Tezpur of Assam state to secure freedom of his grandson Aniruddha and daughter in law Usha from the captivity of Banasur.

The war was so bloody that the city came to be known as Tezpur (its ancient name was Sonitpur) The fact that the word ‘Tez’ means blood, in the today’s local language and the word ‘Sonit’ too is blood in the ancient Sanskrit language, is credibly indicative of continuity of the prehistoric ancient narrative, not to mention existence of hundreds other evidences spanning from archaeologist, literary and linguistic evidences joining India’s ancient culture to the NE.

These are long and fascinating stories from our ancient literature, but this narration, here, is not about our ancient “Itihasa”, but the sad state of our “unity in diversity” narrative. How come today most of us seem to have forgotten our great connections with North-Eastern India, underpinning the unity throughout the ancient Indian Sanskriti?

Although I thought myself to be a well read, well travelled and a nationalist person, even aware of the above stories from what my early childhood reading was, “Sanskritic Unity” was not retained in my conscious memory. For me NE was just Kaziranga Reserve and Maa Kamakhya Temple and nowadays, Chief Minister Himanta Biswa Sarma.

The latest being Manipur unrest due to friction between the valley based Hindus and Hill based Christians, the Myanmari Muslim Rohingya and Bangladeshi Muslim Refugees, fuelled by missionaries, maulanas,communist leftists and Chinese/European fundings. People gloss over every real issue and keep repeating Meitei and Kuki tribal rivalry over just one, the SC-ST listing.

When I recently travelled to NE with my wife, the main objective was to visit a student hostel meant for needy tribal boys in the deep interiors of NE, to stay amongst them, to estimate their needs and to make appropriate donations based on the personally gained authentic experience and information. And if time permits, to also visit famous tourist attractions such as Kaziranga Reserve and the Maa Kamakhya Shakti Peeth.

Mission was accomplished. That done, enjoying the lush green NE, its mountains, rivers, forests, waterfalls etc I was planning to return home. However, suddenly, like a lightning bolt it struck me that NE is much more than just a beautiful landscape. That, it was a territory deeply connected to me as an Indian, as a Hindu and that it was truly my Sanskritic extension, my passions and what I think I am living for.

I do not get it, how come it was not my first-recall when I planned visiting NE States, Assam, Meghalaya, Manipur, Nagaland etc? Was it my education? Unavailability of knowledge? Inaccessibility to travel? Some well thought out conspiracy by adversaries? Or, all of it? Yes, I think all of it played a part in shutting up NE from our thinking and blanking it out from our collective consciousness.

Of course, some great patriotic organisations have been doing a great job serving the local population for decades. They seemed to work in complete anonymity as we were hardly noticing their hard work. Recently some openings had begun to open up during the rule of Prime Minister, Late Shri.

Atal Bihari Vajapayee when he gave the “Look East” policy, however, to my mind a huge opening up happened when Shri. Narendra Modi rose to become the Prime Minister of India and prioritised NE by “Act East” policy.

As Indians, we need to step up bringing NE to the homes of every Indian, be they in Srinagar, New Delhi, Mumbai or Chennai. We have a wonderful precedent in this regard in the shape of “Madhavpura Mela”, The annual fair of Madhavpura. The town Madhavpura is situated in the Porbandar District of Gujarat State.

This fair celebrates an immortal love story of Bhagavan Shri Krishna that connects Arunachal Pradesh of NE to Gujarat. Since the time immemorial, devotees, artists, craftsmen, businessmen etc from both states travel to and fro these states every year for this Mela and keeps the connection vibrant, alive and kicking.

The North-East India’s Mishmi Tribe from Arunachal Pradesh traces their lineage to the King Bhishmak of Vidarbha. His daughter Princess Rukmini had married to Bhagavan Shri Krishna. As per the authoritative “Itihasa” from the scripture “Harivamsam”, Princess Rukmini had sent a ‘love-letter’ to Bhagvan Shri Krishna expressing her desire to marry Him and that she loved him. Further, were He to fail from rescuing from her impending marriage with King Jarasandha, it would be ‘murder of her true love’.

King Jarasandha was a friend of her brother Rukmi and a sworn enemy of Krishna. Neither she nor King, her father Bhishmak, agreed to the wedding to Jarasandha, but Rukmi was too overpowering. Damsel in distress had pleaded for help to a brave Yadu Kshatriya. Can He decline? She had scribbled in the letter, the exact time and place for elopement.

Unmistakably, ever ready to help those who ask for it, Bhagavan Shri Krishna arrives at the rendezvous and carries out a daring abduction from under the nose of Rukmi. On His Chariot, He speeds away the princess. As the ancient narrative states, Shri Krishna takes Rukmini as His wife. The wedding takes place near Ghed, a village near Madhavpura town.

A Governmental Tourism website*****states following: “Madhavpur Ghed, a small but culturally significant village, is the place where, according to folklore, Lord Krishna married Rukmini, the daughter of King Bhishmaka. Madhavpur lies on the seashore, close to Porbandar. A 15th century Madhavrai temple marks the site. This event is commemorated by a cultural fair held every year, commencing on Rama Navami. A colourful chariot carrying the idol of Lord Krishna circumnavigates the village and the festivities usually continue for five days.”

We find the city of King Bhishmaka, the Bhismaknagar, is in the current day Arunachal State, bordering current day China. It is near Roing, a town in the lower Dibang Valley. It is also an archaeological site, hiding many secrets of history.

Putting to good use, such precedents of Madhavpura fair, we should invent/reinvent fairs, celebrations, festivities and events to commemorate every small and big common thread that connects the Indian Sanskriti with NE for lasting impact and a firm and credible sense of belonging to “One India”.

Enough has been said about the diversities of India, the different languages, religions, cuisines, dresses, dances etc. Let’s not thoughtlessly parrot the mantra “Unity in Diversity” narrative that merely reinforces the diversity factors.

Shri Narendra Modi has taken a new initiative on these lines to unite Tamilians to other states of India by beginning cultural fests such as “Kashi-Tamil Sangamam” and “Saurashtra-Tamil Sangamam”

Let’s do our bid and create similar events at our levels and boost narratives on the factors that unite India.

_____________

Brief Narration of relevant “Itihasa” for interested readers.

*Babruvahana was a son of Chitrangada and Arjun. During the ‘Gupta-Vaas’ segment of Pandavas ‘Vaan-Vaas’, Arjuna had gone to see the Manipur King, Chitravahana. He met the incredible warrior-princess Chitrangada and fell in love. With the blessings of the King, they got married. They had a brave son from this wedlock. His name was Babruvahana. He loved and respected his father but when Pandavas had announced the campaign of Ashwamedha Yagna, they were technically required to challenge every kingdom.

Thus Manipuri Kingdom too was challenged by Arjuna despite the adversary King happened to be Arjuna’s son, Babruvahana. Unwilling to fight his own father, Babruvahana felt honour-bound to accept the challenge and save his kingdom. In the battle that ensued, the mighty archer Arjun fell to the assault of brave and well-trained Babruvahana. In keeping with the Matrilineal family tradition, just as other NE girls, Chitrangada too chose to remain in NE, even after her wedding, rather than return with Arjun to Hastinapur and stayed back in Manipur to rule her inherited kingdom.

Ulupi** was a princess of Naga King Airavata of the NE region. Her husband was killed by Garuda. She happened to see Arjuna and fell in one-sided love with him. She was so infatuated with him that she kidnapped him and got herself married to him using her mystic powers. They had a son by name Iravan, who had also participated in the Great war of Mahabharata from Pandava’s side. He died in that war.

When she came to know that her husband Arjun had died in the battle with Babruvahana of the neighbouring kingdom, she rushes there and with her mystic powers, brings Arjun back to life. She proved to be a very loyal and loving wife. In keeping with the Matrilineal family tradition, just as other NE girls, Ulupi too chose to remain in NE, even after her wedding, rather than return with Arjun to Hastinapur and stayed back in NE to rule her inherited kingdom.

Banasura*** was a king of Sonitpur, a great-grandson of Vishnu-Devotee-King Prahalad. Her daughter, Princess Usha had developed one-sided love with Bhagavan Shri Krishna’s grandson, Aniruddha. With the help of her friend-cum-maid Chitralekha, she kidnaps Aniruddha and gets married to him using mystic powers. They shortly become a loving couple, living on a palace on an island of the River Brahmaputra.

When Banasura comes to know of their secret, he becomes angry and imprisons them in the same palace of that island. When the President of Dwarka**** comes to know that his Grandson Aniruddha and Grand daughter-in-law Usha is imprisoned, He sends his army to secure their release and bring them home to Dwarka. The battle is fought on the banks of Brahmaputra river. The war was won but the bloodshed was so horrific that the place and the city built there came to be known as Sonitpur, City of Blood.

President of Dwarka**** Bhagwan Krishna was not a King but a President of the Yadav Republic-Vrishni Sangha – do not be surprised when Narendra Modi says that India is Mother of Democracy and do not be surprised when you do not find the suffix “King” for Bhagavan Krishna in any scripture. Bhagavan Rama was King but Bhagavan Krishna was “Pramukh” of Vrishni Sangha, at best known as Dwarkadhish, but never a king!

Madhavpur Mela Website***** https://porbandar.nic.in/madhavpurp1/#

The need for Uniform Civil Code: A comparative analysis with case laws from different countries

Opinions

Naman Shukla

24 August 2023

The need for Uniform Civil Code: A comparative analysis with case laws from different countries

Introduction:

A uniform civil code is a representation of equality and secularism in a multiethnic community. Personal laws are frequently founded on religious or communal values, which creates gaps and inequality between different religious groups. All citizens, regardless of their religious connections, will be subject to the same set of rules regarding issues like marriage, divorce, inheritance, adoption, and succession if there is a uniform civil code in place.

The Need for Uniform Civil Code:

Equality and Justice:

To promote justice and equality for all people is one of the main goals of a uniform civil code. Individuals who belong to particular religious communities may be denied their fundamental rights as a result of personal laws that differ based on religious connections. Equal treatment under the law is guaranteed by a uniform civil code, regardless of one’s gender, religion, or other identification characteristics.

National Integration and Secularism:

A uniform set of rules that are neutral towards religion and are applied to all citizens strengthens the idea of secularism. As people from all origins share the same legal system, this promotes national cohesion and a sense of belonging, promoting the unity of the country.

Women’s Empowerment:

In many nations, inheritance, divorce, and support rules frequently disfavour women. A uniform civil code can result in laws that are gender-neutral, guaranteeing that women have equal rights and opportunities, boosting their empowerment, and advancing gender justice.

Uniformity and Simplicity:

Multiple personal laws coexisting can be confusing and difficult for both persons and the legal system. Adopting a single civil code increases consistency in decision-making, lowers litigation, and simplifies legal procedures.

Social Advancement:

Historical-based personal laws might not reflect current society norms and values. A Uniform Civil Code enables modifications and gradual improvements to address modern demands, ensuring that the legal system is current and pertinent.

Case Laws Supporting the Need for Uniform Civil Code:

Shah Bano v. Mohd. Ahmed Khan (1985): In this landmark case, Shah Bano, a Muslim woman, sought maintenance from her husband after he divorced her. The court ruled in her favor, granting her alimony under Section 125 of the Criminal Procedure Code, which applies to all Indian citizens irrespective of their religion. However, this decision created significant controversy and led to political pressure, ultimately resulting in the government enacting the Muslim Women (Protection of Rights on Divorce) Act in 1986. The Act, in effect, nullified the court’s decision and exempted Muslim husbands from the obligation to provide alimony to their divorced wives after the iddat period. This case brought attention to the need for a Uniform Civil Code that would ensure gender justice and equal treatment for all women, regardless of their religious background.
Sarla Mudgal v. Union of India (1995): In this case, the Supreme Court of India dealt with the issue of bigamy and conversion to Islam for the sole purpose of contracting a second marriage. The court held that such conversions solely for evading the Hindu Marriage Act and practicing bigamy were unacceptable. The case highlighted the importance of a Uniform Civil Code that would prevent individuals from exploiting different personal laws to bypass legal restrictions and promote fairness and uniformity in marital laws across all communities.
John Vallamattom v. Union of India (2003): In this case, the Supreme Court dealt with the issue of divorce and annulment of marriage for Christians. The court held that the concept of dissolution of marriage was different under different Christian denominations and that there was a need for a uniform law to govern Christian personal matters. This case underscored the necessity of a Uniform Civil Code to bring clarity and uniformity in matters of personal laws for Christians in India.
Shayara Bano v. Union of India (2017): This case addressed the issue of triple talaq (talaq-e-bid’ah) among Muslims, where a husband could instantly divorce his wife by uttering the word “talaq” thrice. The Supreme Court, in a historic verdict, declared the practice of instant triple talaq unconstitutional and violative of women’s rights. The court cited that the practice was not an essential part of Islam and that it violated the principles of gender equality and justice. The case highlighted the urgency for a Uniform Civil Code that would harmonize personal laws and protect the rights of Muslim women, bringing them at par with women from other communities.
Joseph Shine v. Union of India (2018): In this case, the Supreme Court struck down Section 497 of the Indian Penal Code, which dealt with adultery. The court found the provision discriminatory, as it only punished the man involved in an extramarital affair with a married woman, while excluding the woman from any punishment. The court stressed the need for gender neutrality in the law and emphasized that women should be treated as equal partners in marriage. This case demonstrated the importance of a Uniform Civil Code that would ensure uniformity and gender equality in matters of personal law, including adultery.

Examples of Different Countries with Uniform Civil Codes:

France: France has a long history of implementing a Uniform Civil Code, known as the Napoleonic Code (Code Napoléon), which was enacted in 1804. The code was a groundbreaking legal reform that aimed to provide a uniform set of laws for all citizens, irrespective of their religious beliefs or regional differences. The Napoleonic Code covers various aspects of civil law, including marriage, divorce, inheritance, and family relations, among others.[1]
Turkey: In 1926, Turkey underwent significant legal reforms under the leadership of Mustafa Kemal Atatürk, and a new civil code was enacted, heavily influenced by Swiss law. This reform abolished Islamic Sharia law in civil matters and introduced a secular and modern legal system, including a Uniform Civil Code. The new code granted women equal rights in marriage and divorce, outlawed polygamy, and recognized civil marriage as the only valid form of marriage.[2]
Tunisia: Tunisia has been a trailblazer in the Arab world for implementing a progressive Uniform Personal Status Code (Code du Statut Personnel) since 1956. The code, inspired by Islamic principles but adapted to contemporary needs, has been hailed as a milestone for gender equality. It grants women the right to marry non-Muslim men, raises the minimum age of marriage, allows women to initiate divorce, and ensures equal rights in matters of child custody and inheritance.[3]
Brazil: Brazil adopted its Uniform Civil Code (Código Civil) in 2002, replacing the previous civil code enacted in 1916. The code provides a comprehensive set of laws governing various personal matters, including marriage, divorce, property rights, and inheritance. The new code modernized Brazil’s legal framework, promoting equality and uniformity for all citizens, irrespective of their religious affiliations.[4]
Egypt: In 2000, Egypt made significant strides in ensuring gender equality by passing a law that allowed Christian women to seek divorce and custody of their children through civil courts instead of exclusively relying on religious authorities. Prior to this reform, Christian personal status matters were governed solely by religious laws. This move towards a Uniform Civil Code was hailed as a progressive step towards safeguarding women’s rights and ensuring equal treatment under the law.[5]

Challenges in Implementing a Uniform Civil Code:

Cultural and Religious Sensitivities:

One of the most significant challenges in implementing a Uniform Civil Code is navigating the cultural and religious sensitivities of various communities. Some groups may perceive such a move as a threat to their cultural identity and may resist the change.

Legal Complexity:

Harmonizing personal laws that have deep-rooted historical and religious significance can be legally complex and time-consuming. Striking a balance between individual rights and community beliefs requires careful consideration and consultation.

Political Opposition:

In countries with diverse religious and cultural backgrounds, political opposition to a Uniform Civil Code may arise from parties seeking to protect their vote banks or maintain traditional systems.

Public Awareness and Acceptance:

Public awareness and acceptance of the need for a Uniform Civil Code are crucial for its successful implementation. Educating the citizens about the benefits and rationale behind such a code is essential to gain support.

Conclusion:

The need for a Uniform Civil Code stems from the aspiration for a just, egalitarian, and inclusive society. While challenges exist, the benefits of implementing such a code, as demonstrated by case laws and examples from different countries, are manifold. A Uniform Civil Code can pave the way for social progress, gender equality, and national integration, fostering a sense of unity and collective identity among citizens. To achieve this, a thoughtful and consultative approach, taking into account the diverse perspectives of all stakeholders, is essential. By prioritizing the principles of equality, secularism, and justice, countries can move towards a more harmonious and equitable legal framework, benefiting their citizens in the long run.

[1] Code civil des Français (Napoleonic Code), enacted March 21, 1804.

[2] Turkish Civil Code (Türk Medeni Kanunu), enacted November 17, 1926.

[3] Code du Statut Personnel (Tunisian Personal Status Code), enacted August 13, 1956.

[4] Código Civil Brasileiro (Brazilian Civil Code), enacted January 10, 2002.

[5] Law No. 1 of 2000 Amending Certain Provisions of the Personal Status Law for Christians, enacted February 12, 2000.

Supreme Court permits urgent hearing on Mathura demolition amidst legal standstill

Reports

alekhswain

23 August 2023

Supreme Court permits urgent hearing on Mathura demolition amidst legal standstill

The Chief Justice of India, DY Chandrachud, Justice JB Pardiwala, and Justice Manoj Misra conducted a scheduled hearing on Wednesday, August 16th, in the Supreme Court. In this instance, the involved parties have been authorized to seek an urgent hearing by approaching the Chief Justice of the Allahabad High Court. The plea challenges the demolition drive initiated by the railway authorities to clear encroachments in the vicinity of the backyard of Sri Krishna Janam Bhoomi in Mathura.

The Public Relations Officer of the Railway stated that the area, mainly consisting of residential structures, where demolition was made in collaboration with local police and the administration, will be developed under an initiative. This development will involve converting the existing meter gauge railway track into a broad-gauge track.

This project is being carried out through cooperation between the railway authority, local police, and the administration in the backyard of the Shri Krishna Janmabhoomi, which will facilitate a connection between Mathura and Vrindavan.

The Senior Advocate who is representing the petitioner submitted the argument on Monday after the case was scheduled in the Supreme Court’s list.

“This relates to a premeditated demolition activity at Krishna Janam Bhoomi. Unfortunately, all Uttar Pradesh courts are presently non-operational due to an incident in which a lawyer was shot. Consequently, both the High Court and District Courts are unreachable. My only aim is to have the plea scheduled for review today.”

Initially, a civil lawsuit was filed regarding this matter in the Senior Division of the Civil Court in Mathura. In this lawsuit, they had requested a permanent injunction against the railway authority. However, during the course of these proceedings, demolition work began on August 9, 2023.

In reaction, they countered this move by submitting an application for an interim stay the following day. The Railway authority took advantage of the timing before the scheduled hearing and proceeded with the demolition of the house. As a result, the petitioner had no choice but to take their case to the Supreme Court as the only available option.

A standing ovation worthy theatrics of I.N.D.I.A

Satire

Anant Chetan

23 August 2023

A standing ovation worthy theatrics of I.N.D.I.A

I.N.D.I.A. that is NOT Bharat, but is a fancy acronym for a consortium of India’s finest theater or stage artists. I.N.D.I.A. that had not even hatched from its egg shell yet, picked up a fight that it could never win. Result?

Walking out of the Parliament with their tails between their legs even before the voting on no-confidence motion happened. A conspiracy theorist might indulge in the whim that it was Modi’s idea asking Congress and other parties to file for the motion so that later on Prime Minister Modi and Home Minister Amit Shah can demolish the entire opposition by their eloquent two hours long marathon speeches. Whose idea was it anyways?

Filing for no-confidence motion against a political party who has more than 300+ seats in the house on its own, let alone the coalition?

However, having said that, the last week of the Monsoon Session that ended on August 11, 2023 was a spectacular theatrical performance. From Ravan and his brothers’ arrogance in the Treta Yug to Draupadi’s Cheer Haran and Dhratrashtr’s silence in the Dwapar Yug to Shakespeare’s Macbeth in the Kali Yug; the session had it all; the poems the prose; the drama the emotions; a complete package. Deserved a standing ovation indeed!

The Bharat Jodo Yatra star whose wink became more popular than the one of the wink queen Priya Prakash; whose hug became more popular than Munna Bhai’s jadu ki jhappi this time came up with a with a flying kiss. We will wait and see if it becomes the newest sensations in the world of theatrics.

As if his months long Baharat Jodo Yatra followed by the million short story recitals by him weren’t enough of his and his party’s theater performance; the parliament house seems to be the newest stage, live telecasted by Sansad TV. In fact, Indian National Congress did complain that Sansad TV did not show the good side of Mr. Gandhi during his performance.

“My knee broke.. I had a knee…. I started listening…I have become god…” and what not!

Competing with him was the forgotten leader of opposition, Mr. Adhir Ranjan Chowdhury, who borrowed time from BJP’s quota to forward his performance. He did give a tough fight to Mr. Gandhi by comparing Modi to a blind Dhritrashtra in response to Mr. Gandhi’s comparing Modi to Ravana. Moreover, Mr. Chowdhury went several steps ahead and invoked Shakespeare to compare Modi to the Tyrant king from Macbeth, the king who unleashed hell in Scotland. Mr. Chowdhury by some logic (still to be deciphered by the intellectuals) claimed that Narendra Modi is indeed the Nirav Modi.

Having said all this, his dialogue delivery, in my opinion was still not as good as Mr. Gandhi’s. In fact it was far worse then Mr. Gandhi’s. He was fidgeting like a pendulum at his place and it looked like he was reciting what ever he mugged up last night; classic case of rote learning. Mr. Gandhi is definitely a much more refined stage performer now. His “aap meri maa ki hatiya kar rahe ho” was such a heart breaking, grief-stricken and despairing dialogue to hear. I am amazed! How can some one be that good! Practice I believe.

AAP a major member of this I.N.D.I.A. consortium, with country’s some of the best performers could not be expected to lag behind. Raghav Chadha after his recent Parineeti fame, tried to pull a Bollywood like stunt in the Parliament by committing forgery, got caught and got suspended. He will now accompany his friend, the big mouth Sanjay Singh who has already been protesting for being suspended for violating the directives of the chair some days ago.

AAP has been captivating its audience by a variety of performances; protests on the streets, in the grounds, even inside LG’s house, LiquorGate, money laundering and what not. You name it, they have done it already. And it is barely a decade of their existence. AAP supremo, tried a mesmerizing performance by trying to hide behind his posh crore rupees curtains in his newly built Sheeshmahal. Now Raghav Chadha has added the newest feather in the association’s hat; forgery!

I.N.D.I.A. as of today has 26 different groups. “As of today”, because no one knows how many of them will stay together. Some groups are struggling with keeping their individual groups intact; Shiv Sena and NCP both split in two while this consortium was being formed. No one knows how long the consortium would continue to entertain us.

Although, it we did have UPA in the past but what’s in the name?” as Shakespeare once argued; what we called as United Progressive Alliance, by any other name including I.N.D.I.A (Indian National Developmental Inclusive Alliance) would still reek of corruption, greed, dynastic and appeasement politics and of course, outstanding theatrical performances!!!

“If you can look into the seeds of time,
And say which grain will grow and which will not.” –
-King Duncan (Macbeth)

A Mufti engages governor Arif Khan for a debate

Request for digitization of records related to a major financial sector

1. Enhanced Website Information: Bridging the Information Gap

2. Simplifying Dematerialization for All Shareholders

3. PAN and KYC Update Simplification: A Clear Path Forward

Conclusion: A Plea for Urgent Action

Unveiling truths: Rewriting colonial narratives in education

Chandrayaan-3 launch: ISRO’s triumph amidst historical political hurdles

Powering the future: Assessing the real impact of India’s PM KUSUM initiative and its effectiveness compared to Asian peers in advancing renewable energy

भारत को आजाद कराने में कवि, लेखक और साहित्य आदि का योगदान

Manipur and other NE states of India: They stand gracefully tall since the time of the Mahabharata

The need for Uniform Civil Code: A comparative analysis with case laws from different countries

Supreme Court permits urgent hearing on Mathura demolition amidst legal standstill

A standing ovation worthy theatrics of I.N.D.I.A

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