“By Ram Rajya I do not mean Hindu Raj. I mean by Ramarajya Divine Raj, Khuda ki Basti or the Kingdom of God on Earth”  Mohandas Karamchand Gandhi[1]
 
At the heart of the visceral animosity that the Rashtriya Swayamsevak Sangh (RSS), Hindu Mahasabha (HMS) and all the affiliates have against Gandhi is his deep, reasoned and passionate commitment to a composite Indian nationhood. His writings in Young India and Harijan are well-documented as also is his subsequent clarity on the issue which is unequivocal. [2]

Faced with the growing appeal of communalists across the religious spectrum, in the early-mid 1900s,  Gandhi remained firm in his commitment to equal citizenship based on human rights and dignity…..
…
Under Gandhi’s guidance and leadership, communal amity remained central to the constructive programmes of the Congress. Muslim intellectuals and leaders of national stature, Khan Abdul Gaffar Khan, Dr Ansari Hakim Ajmal Khan, Badruddin Tyabjee, Maulana Shaukat Ali and Jauhar Ali were proud part of the Congress fold. While the larger national movement, represented by the Congress and Revolutionaries, was surging ahead with a wider vision and inclusive foundation of Indian nationhood, at play were majoritarian and minority communal forces, in parallel, pushing their narrow, hate-driven, communal agendas.

In 1937, at the open session of the Hindu Mahasabha held at Ahmedabad, V.D. Savarkar, in his presidential address asserted: “India cannot be assumed today to be a unitarian and homogenous nation, but on the contrary there are two nations in the main – the Hindus and the Muslims.”[1] By 1945, Savarkar had gone to the extent of stating, “I have no quarrel with Mr. Jinnah’s two–nation theory. We, the Hindus are a nation by ourselves, and it is a historical fact that the Hindus and the Muslims are two nations”. [2]. It was this sentiment of separate and irreconcilable identities of the followers of these religions that led to the communal holocaust and the formation of Pakistan. 

If the Muslim League and Jinnah need to squarely be positioned for their responsibility in articulating a politics that eventually led to a communal bloodbath, the Hindu Mahasabha and the Rashtritya Swayamsevak Sangh (RSS) with their consistently divisive politics, cannot escape their share of the blame.

Arguably, as much as Gandhi’s and the larger, Congress’ commitment to secular and composite Indian nationhood, a deep source of resentment for the proponents of a Hindu Rashtra was the democratic and egalitarian agenda being articulated by the national leadership through the Karachi resolution. The attempts on Gandhi’s life that began in 1934 , were a response to the dominant political articulations on nationhood, caste and economic and other democratic rights that were in direct challenge to a hegemonistic and authoritarian Hindu Rashtra. 1933, the year before the first attempt on Gandhi’s life, he had declared firm support to two Bills, one of whom was against the abhorrent practice of Untouchability.

The run up to Independence and unfortunately, Partition, was the scene or battle ground for fundamentally different notions of nationhood. While over one hundred years of sustained movements and mobilizations to throw off British yoke were wedded in the united battle of all Indians against foreign rule, the early-mid 1900s saw the birth and emergence of sectarian and communal definitions of Indian and Pakistani nationhood. With the birth of the Hindu Mahasabha, the Muslim League and the RSS, these movements were in constant battle with the larger movement, significantly, at different points of time actually acting as collaborators with the British.
…..

Later, on January 27, 1935, Gandhi addressed some members of the Central Legislature. He told them that “(e)ven if the whole body of Hindu opinion were to be against the removal of untouchability, still he would advise a secular legislature like the Assembly not to tolerate that attitude.”.[1] On January 20, 1942 Gandhi remarked while discussing the Pakistan scheme: “What conflict of interest can there be between Hindus and Muslims in the matter of revenue, sanitation, police, justice, or the use of public conveniences? The difference can only be in religious usage and observance with which a secular state has no concern.” [2] From then until he was shot dead in cold blood on January 30, 1948, his responses and articulation on the disassociation of religion from politics became even clearer and sharper. This meant in effect he was a great threat to past and present day proponents of a Hindu rashtra.

[[As quoted by Nauriya, in the Hindu, 2003, in September 1946, Gandhi told a Christian missionary: “If I were a dictator, religion and state would be separate. I swear by my religion. I will die for it. But it is my personal affair. The state has nothing to do with it. The state would look after your secular welfare, health, communications, foreign relations, currency and so on, but not your or my religion. That is everybody’s personal concern!” Gandhi’ s talk with Rev. Kellas of the Scottish Church College, Calcutta on August 16, 1947, the day after Independence, was reported in Harijan on August 24:

“Gandhiji expressed the opinion that the state should undoubtedly be secular. It could never promote denominational education out of public funds. Everyone living in it should be entitled to profess his religion without let or hindrance, so long as the citizen obeyed the common law of the land. There should be no interference with missionary effort, but no mission could enjoy the patronage of the state as it did during the foreign regime.” This understanding came subsequently to be reflected in Articles 25, 26 and 27 of the Constitution.

On the next day, August 17, Gandhi elaborated publicly on the same point in his speech at Narkeldanga, which Harijan reported thus: “In the India for whose fashioning he had worked all his life every man enjoyed equality of status, whatever his religion was. The state was bound to be wholly secular. He went so far as to say that no denominational institution in it should enjoy state patronage. All subjects would thus be equal in the eye of the law.” Five days later, Gandhi observed in a speech at Deshbandhu Park in Calcutta on August 22, 1947: “Religion was a personal matter and if we succeeded in confining it to the personal plane, all would be well in our political life… If officers of Government as well as members of the public undertook the responsibility and worked wholeheartedly for the creation of a secular state, we could build a new India that would be the glory of the world.” Speaking on Guru Nanak’s birthday on November 28, 1947, Gandhi opposed any possibility of state funds being spent for the renovation of the Somnath temple. His reasoning was: “After all, we have formed the Government for all. It is a `secular’ government, that is, it is not a theocratic government, rather, it does not belong to any particular religion. Hence it cannot spend money on the basis of communities.” ]]

Excerpted from Beyond Doubt: A Dossier on Gandhi’s Assassination, Teesta Setalvad, Introduction by the author
 

  [5] Gandhi in Young India, September 19, 1929, p. 305.

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Mutliple Locations all over the country will see protests, both on October 2 and 5 centred around the Assassination of Journalist, Free Thinker and Activist Gauri lankesh. October 2, the birth anniversary of Mahatma Gandhi will have journalist organisations lead the protest.  October 5 is the First Month Anniversary of Gauri Lankesh’s Assassination.

The very night of her death a protest first began at her home and continued at the Town Hall, Begaluru. A week later on September 12, 2017 a powerful 25,000 strong protest was held at Bengaluru at the Central College Grounds. Since then over the past month, in 147 talukas of Karnataka’s 30 districts proetsts have resounded from every corner.

‘Stand up for Gauri, Stand up for freedom, Stand up for harmony’: Delhi a Meeting at the Press Club has been Called at 1 p.m.

 ‘Those who killed Gandhi killed Gauri’: Mumbai a meetng of journalists has been called at the Mumbai Marathi Patrakar Sangh from 4 to 6 p.m.

Tamil Nadu, Oct 2: The suicide of Anitha has rightly triggered a lot of agitation in Tamil Nadu which in turn has diverted the attention of the progressive
sections from Gauri Lankesh’s murder issue.Programme by Mass Liberation in Chennai and Thanjavur.Similarly the release of joint Statement as well as a homage meeting
by varied organisations together is likely in Chennai

Jharkhand

October 2:  All concerned and conscious citizens are assembling at the Gandhi memorial in Ranchi to renew their resolve to fight against forces that are intent on tearing the society apart.

West Bengal

October 2: One hour sit-in program with little more than 100 people at 3 pm at Salt lake, Kolkata.

Protests on Oct 5:

Delhi :A protest rally and march has been planned by citizens and mass organisations from Mandi House to Jantar Mantar on October 5. Over 400 people from Karnataka will participate.  Placards, banners, slogans etc getting ready.

‘March for democracy’* in Delhi on October 5, to say *’Mr.PM, speak out atleast now, your ‘parivar’ must be controlled. Ideological killings must be stopped’* 

Nearly one month after the brutal assassination of Gauri Lankesh, the fiery anti communal, anti caste and anti patriarchal activist, journalist and friend to many, the continuous demonstrations for justice in Karnataka and around the country have not stopped. On October 2, journalists are protesting before Gandhi statues around the country. October 5, which marks one month after her killing with impunity for both the killers and the twitter friends of PM Modi who celebrated her death, there will be major citizens’ uprisings all over the country. If you are in Delhi please come to Mandi house at 1 pm on October 5 and march for justice and democracy!

Mumbai: Silent Protest at Marine Drive by Citizens and Presentation of Memorandums to Collectors in 23 Districts. ‘I am Gauri’ Pens have been produced and will be distributed that day.

As for other states it is an encouraging picture as well

Tamil Nadu

Oct 5: There is a hall meeting jointly organised by Madras Union of Journalists, Ilam Thamizhagam or young Tamilnadu movement led by
Vinod, Manidhi   a women’s Forum Women led by Com. Selvi and Tamilnadu

Student Front
Meeting may also take place in Thirunelveli, a southern district,organised by the Joint Action Committee of various organisations.

Kerala

October 5: Solidarity [Jamaate Islami youth wing] will organise a large meeting They will have big Rally with an expected participation of 2500 on Oct 6

In Trichur a Joint rally and programme is planned
In Cochin several groups together are organising a programme

Nov 18: Joint Anti Fascist convention in Trivandrum keeping this context in mind

Andhra Pradesh

October 5: In Vijayawada a big programme is being organised jointly

Telengana

October 5: In Hyderabad a major event is being organised jointly

Maharashtra

October 5: A joint protest meet in Mumbai and Pune

Orissa

October 5: Programs will be held in Bhubaneshwar, Bethampur, Puri, Baleswar and Phulabani [kandhamal district] of odisha jointly by different left organisations, rationalist organisations, and progressives, intellectuals, artists  etc

Gujarat

There have been many protest meetings and memorial meetings and Gauri killing  mentioned in various public meetings in Gujarat. Last week in
the village Mithi Virdi near Bhavnagar about 4500 people had gathered to celebrate their victory against upcoming nuclear power plant. There too, Gauri was introduced, remembered and a respectful silence was observed followed by a song by Loknaad, a People’s Cultural Organisation

West Bengal

There were immediate protest meetings in Kolkata on 6th September at Ranuchhaya Mancha in which many struggling groups participated. There was a big rally in Siliguri on 15th September A long big rally was held in Kolkata on September 20th in which struggling groups, different left parties and ‘Rights activists came together  Student and Youth wing of CPM and other Left Front parties also organised a rally separately.

 
Madhya Pradesh

On October 5: Different left organisations mainly CPM, CPI and Red star are likely to organise protest meetings in different places in MP
mainly Bhopal, Indore, Jabalpur etc and even elsewhere. Planning meeting is being held tomorrow.
 

Forum against the killing of Gauri Lankesh: An appeal

Dear Concerned and Conscious Citizens,

The assassination of journalist-activist Gauri Lankesh has evidently rung a strong alarm. Though the chain of resolve to condemn and resist the dastardly act exhibited across the nation is encouraging, much more needs to be done to counter the terror acts and save the precious dissident democratic spaces from the onslaught of fascist forces.

The assassination of Gauri Lankesh, two years after a similar horror was perpetrated on scholar M.M.Kalaburgi in Karnataka, we believe, is not an isolated act. Murder of rationalists in the very same fashion in Maharashtra had given the warning signals much before. And these killings are inseparable from the chain of killings of Daliths and Muslims in the name of ‘cow protection’, ‘religion’ etc. It is the dangerous continuation of the spread of right wing ideology which has started in 1990s.

Being a founder member of Karnataka Komu Souharda Vedike [The Communal Harmony Forum, Karnataka], Gauri Lankesh was actively involved in the resistance against reactionary forces along with other progressive sections of Karnataka who had responded pro-actively and consistently to counter the growth of such  trend in the society. Many are the earnest, serious and brave attempts being made across India by very many organizations, groups and even individuals to expose and oppose the dreadful forces who are a threat to a unified and just society.  Yet the above assassinations and other developments clearly demonstrate that whatever has been done is just not sufficient to counter their terror.  The major concern is the limited spread of the organized resistance among wider and diverse Civil Society Institutions in Karnataka and entire India in fact.

It has often been pointed out that, in spite of land slide electoral mandate garnered by right wing forces, nearly two third voters showed their opposition to rise of the authoritarian right wing. Yet the practical efforts to identify the discrete oppositional bases and to mobilize such civil society dissidence to consolidate a formidable coalition of left, liberal and democratic forces have been slow and desperate. But after the killing of Gauri Lankesh a stronger reaction has come from different quarters of the society which include Artists (including ‘main stream’ cinema), Journalists, ex-civil service officers, legal fraternity including former judges, Academicians, Religious heads (especially the Viraktha Basava tradition Swamijis of Karnataka), LGBT community etc and more serious resolve is shown by diverse streams across the nation, as never before. Youth and students formed the major chunk of the different mobilisations against this killing. These facts are clearly underlined by any number of ongoing protests, spontaneous outpour of common people into the streets and a whole shower of creative and angry resistance in social media. This amply demonstrates that, the ‘Optimism of Will’ to resist divisive forces is alive and uncompromisingly rising the voice of dissent. The Symbolic Black we wore for mourning has transformed in to ‘The Black of resistance’.

Hitherto history indicates that, wherever it may be, a severe blow to any fascism and dictatorship could be dealt only through the widest possible united front of all who firmly stood to oppose it. The ascendance of rightist elements not only in India but world over forewarns us of the grave risks to all democracy and harmony. As Dickensian saying goes “It is the time of despair, it is the time of hope”. So, NOW is the time to respond to our inner call. NOW is the time to cease and weave a network of fraternity to halt right wing terrorism from sowing and spearheading desperation, death and destruction.

We earnestly appeal to all citizens who have shown the courage to say NO to perpetuators of terror, to come in clusters and build a broad, democratic coalition to rescue Freedom and Democracy from onslaught of Right Wing Fascism. We appeal to every individual and collective, all those who think and feel for the future of humanity as a whole, to come forward and support the voice of Unity for a harmonious and Vibrant Society.

As the first step in this process, we request one and all to join hands in the All India decentralized but coordinated Dharna in front of Gandhi statues/memorials or such other public place on Oct 2nd to condemn Gauri’s killing. Secondly, we request that people be mobilised in every state for the centralized rally in Delhi on 5th Oct, when it would be exactly one month from the date of killing. Already existing initiatives to hold protest meetings within the state on the said date may be held accordingly thus strengthening the protest voice. Elsewhere and also in addition to intrastate protests it will be good to organise a section of the people for the central rally as well, to the maximum extent possible.

The immediate necessity to pursue this joint effort is to:

Demand that the police investigation primarily focuses on the most probable killers and the real political actors behind them as is the normal procedure. The most probable killers here are obviously only those who were Gauri’s main adversaries, the most retrogressive forces which had threatened to kill Gauri and which have justified and celebrated her killing. And the state government in Karnataka expedites action in this direction by all means.
To insist above all that it is the utmost responsibility of the offices that are supposed to safeguard the constitutional values to discharge their duty impartially. But unfortunately the present dispensation in the centre is unashamedly upholding and supporting the forces which are destroying communal harmony and democratic values that are entrenched in our society. Hence it is all the more necessary that ‘we the people of India’ apply moral and political pressure on the prevailing regime, such that an unbiased enquiry is conducted not only to arrest the criminals behind the acts but also the extra constitutional forces behind them.
The programme in Delhi thus is very necessary and important to exert pressure on the central government, to reach our voice to those in the higher echelons of power, who are willfully acting deaf and dumb in this vital matter that has moved the entire country. And this calls for the direct participation of all conscientious well-known citizens of our land in the forefront of the rally, to lend a stronger voice to that of the assembled people.

We once again appeal to each of you and all of you to join us on
OCTOBER 2 in respective state and on OCTOBER 5 in Delhi and thus ‘Stand up for Gauri, Stand up for freedom, Stand up for harmony’
The common slogan shall be: ‘Those who killed Gandhi killed Gauri’

Related Articles:

1. Has Gauri Lankesh, in her Martyrdom propelled India to Rethink and Rebuild democracy?
2. #IAmGauri: Thousands Protest in Bengaluru Demanding Justice
3. Gauri Lankesh: Living for Justice
 

The post India Erupts in 12 City Protest on October 2 & 5: Gauri Lankesh Assassination appeared first on SabrangIndia.

The minister of information and broadcasting, government of India issued an advertisement
on 2nd October 2003, in almost all newspapers in which Gandhi was quoted as having said: “I would rather have India resort to arms in order to defend her honour than that she should in cowardly manner become or remain a helpless witness to her own dishonour.”

We were horrified to see the advertisement issued by the government of India on Gandhi Jayanti, quoting Gandhi on the need to take up arms rather than suffer dishonour. The mischievous intent of the advertisement is obvious. Given its preoccupation with reinventing histories to suit its agenda and the discomfort of living with the internationally-famed Gandhian legacy of non-violence, it is no surprise that the present government should choose a line from Gandhi’s writings, totally removed from its context, to prove that even the great Apostle of Peace endorsed violence in the name of nationalism.

The quote used in the advertisement is a line from Gandhi’s article in Young India dated August 11, 1920, titled, ‘The Doctrine of the Sword’. The article was written by Gandhi in the wake of countrywide violence following the passing of the Rowlatt Bills and the Jallianwalla Baug massacre in 1919, and centred on the call for non-cooperation from August 1, 1920. It sought to explain his concept of non-violent non-cooperation, and the spirit of non-violence itself. The article, unlike its misrepresentation by the line used in the advertisement, is devoted to the real possibility of non-violence as a political strategy, and its moral significance.

The opening sentence of the article reads: “In this age of the rule of brute force, it is almost impossible for anyone to believe that anyone else could possibly reject the law of the final supremacy of brute force.” Gandhi goes on to explain how violence can be resorted to where there is only a choice between cowardice and violence. However, the real intent of the article is made clear in the sections following the line quoted in the advertisement issued by the government on Gandhi Jayanti: “But I believe that non-violence is infinitely superior to violence.”

Gandhi goes on to explain how violence is resorted to by the helpless, whereas the people of India should not see themselves as being helpless. The advertisement could just as well have quoted his other famous lines in this article: “I am not a visionary. I claim to be a practical idealist. The religion of non-violence is not meant merely for the rishis and saints. It is meant for the common people as well. Non-violence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law, to the strength of the spirit; or, I am not pleading for India to practise non-violence because it is weak. I want her to practise non-violence being conscious of her strength and power. No training in arms is required for realisation of her strength. We seem to need it because we seem to think that we are but a lump of flesh. I want India to recognise that she has a soul that cannot perish and that can rise triumphant above every physical weakness and defy the physical combination of (the) whole world.”

Perhaps the most apt quotation that could have been used to honour Gandhi in these conflict-ridden times would have been one of the closing lines from the same article: “India’s acceptance of the doctrine of the sword will be the hour of my trial.” More than 80 years later, this is precisely what is coming about: we seem to be accepting the doctrine of the sword, subverting Gandhi’s ideals to legitimise an agenda of violence. That this is now being done even through an official agency of the government like the department of I & B, is a shame and a tragedy. Gandhi could only have grieved if he were alive today.

(The above statement was issued jointly by human rights activists Rohit Prajapati, Nandini Manjrekar, Anand Mazgaonkar, Johannes Manjrekar, Trupti Shah, Deeptha Achar on October 4, 2003).

Archived from Communalism Combat, October 2003 Year 10   No. 92, Saffronwatch

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