Cause and Effect – Indian Politics 1900-1930

1900-1930 was a very interesting timeframe in Indian history – it saw the permanent rift between Hindus and Muslims as political forces, and rise of alternate forces based on anti-Brahminism. It is interesting to note, the sequence of events happened in a reactionary way with huge implications even today. Also worth noting is the fact that the sequence of events is traced ultimately to the British treatment of Muslims(whom they considered as instigators of the 1857 War of Independence).

The colour codes indicate religious affiliation

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The Idea of Pakistan

The fountainhead of Islam is Saudi Arabia. But, the sort of undercurrent of suport you see for Pakistan in India, you don’t see it for Saudi Arabia? If it has got to do with an Indian culture, why not Bangladesh or Afghanistan? Why do some people in India bond with Pakistan and not with other countries and sometimes, bond with Pakistan even more than India?
The question then, is, what is Pakistan? Is it a country? Is it an idea? Is it an opportunity?
If there is an invasion/rebellion in a country, the old guard fortifies itself in a corner and tries to bounce back at the next opportunity. That is what Pakistan is all about. It’s not a country. It’s the current refuge of the glorious Islamic Empire of India which will bounce back eventually after the defeat of the occupying forces.
India is a Muslim ruled country(well, not the whole of India but vast swathes of the country and the central government which identifies itself as India is Muslim) for almost a millenium and it was a rough transition from Muslim to Hindu to Christian/British, all happening in a matter of 50 years. Even after that, the British acknowledged Islamic superiority, at least name sake, for another 50 years. But, when it was clear that the power will be handed to Hindus and not Muslims from whom the power was taken, it was a rude awakening for the Islamic intelligentsia of India that they can never claim the power in India – the sort of power they enjoyed in India at the height of Mughal rule. This, slowly took two different forms – Pakistan Movement and Ghazwa-e-hind.
While Pakistan Movement is about a separate homeland for Indian Muslims according to their Islamic way of life, Ghazwa-e-hind is about reconquest of India from this temporary retreat.
A combination of the both means it’s a matter of time Pakistan conquers India and re-establishes the days of glory of old. And this is further cemented by the fact that India preferred to be secular – meaning it allowed Muslims to stay back. Whatever the influence, there are bound to be some Muslims/some Muslim areas(the best example bring Hurriyat or the recently banned Jamaat-e-Islami or SIMI) which want the days of glory and look up towards a Messiah – Pakistan. Thus the ready availability of fodder material and ground support even at unexpected places.
And as like in many other cases, the solution to the problem is in the problem statement itself. It’s upto us to have the will to fix this.

Indian Narrative – Why Things Work the Way they Work?

When Lord Krishna was about to come to Hastinapura and when the Kuru court was deliberating how to receive him, Duryodhana in no mean words says, Krishna shouldn’t be accorded the honour he deserves – it’s not because he doesn’t deserve it(rather, he deserves much more than what we can give him) but because he is firmly in the enemy camp. Acting as if there is no war will not bring peace.
देशः कालस तथायुक्तॊ न हि नार्हति केशवः
मंस्यत्य अधॊक्षजॊ राजन भयाद अर्चति माम इति ||3||
अवमानश च यत्र सयात कषत्रियस्य विशां पते
न तत कुर्याद बुधः कार्यम इति मे निश्चिता मतिः  ||4||
न तु तस्मिन परदेयं सयात तथा कार्यगतिः परभॊ
विग्रहः समुपारब्धॊ न हि शाम्यत्य अविग्रहात      ||6||
Look around you. Isn’t this what we are doing? Two days ago, there was a major terrorist attack. What was our response? Let’s not war-monger. It’s the time for mourning, not for jingoism. May be, this is an election ploy? This is exactly what Duryodhana said – it’s foolish to act as if no war when there is actually a situation of war prevailing.
Now, what drives this narrative in India? Is there any reason why we are behaving the way we are behaving?
Modern Indian thinking is such modelled that we always compare ourselves with Pakistan. Pakistan, a country formed only on a single point agenda – something which is not India – it’s existence is meaningless if it takes a pro-India stand. There are two things which drive the narrative from Pakistani side –
1. The cohesive unity and the rallying point of the country is the threat of Indian invasion.
2. In some circles, it is said that Pakistan is an army with a country, not a country with an army. It means the army will do everything to further it’s agenda. And the case for a strong military needs a powerful enemy.
Thus for the bread and butter of the ruling system of Pakistan, it is imperative that India treats Pakistan as it’s principal nemesis and puts a weak posture with regard to handling Pakistan. A recent report, Policy Guidelines in view of the Latest Situation Developing between India and Pakistan issued in 2016 by Pakistani Senate as recommendations to Pakistani Government on how to tackle India clearly spells out the India-centric focus(specifically of Kashmir) of the country. The relevant bits from the report below.
Second, not since 1971 has the Indian government gone to the extent of pressuring Pakistan as is being done by the Modi regime.

2. A Media Coordination Committee (MCC) be constituted including selected journalists plus representatives of the Foreign Office, Ministry of Information, parliament and intelligence to prepare fact sheets and a counter-propaganda campaign against India and to design and promote a media strategy for continually highlighting the Kashmiri freedom struggle.

5. There is need to highlight the Indian intervention in Pakistan and in this context the arrest of serving Indian Navy Commander Kulbhushan Yadav should have been and should be raised at various important international forums alongwith the human rights violations in Indian held Kashmir.
6. The Government should hire International lobbyists and strategic communication firms and reactivate Pakistani community living abroad to change global narrative.

8. India’s own fault-lines in their alienated Muslims, Sikhs, Christians and Dalits as well as the growing Maoist insurgency be highlighted. In this context, services of two official think tanks whose principal task is to study India, the Islamabad Policy Research Institute (IPRI) and Institute of Regional Studies (IRS) can be attached to the relevant Committees of the Parliament. Modi and his RSS ideology of Hindutva should be targeted.
9. Comprehensive outreach to those segments of Indian public opinion which are opposed to Modi’s extremism and his anti-Pakistan policies including political parties, media, civil society organisations and human rights groups.
Besides the usual ramblings over Kashmir and Indian interference in Pakistani internal affairs, the report talks of two specific things
1. The current government of India is not palatable to Pakistani interests and it is imperative that this government should be brought down
2. The Senate recommends Pakistani Government to identify the traditional faultlines(new/existing) and further them using collaborators in India and useful idiots.
It is interesting and disconcerting to observe that the level of projection of intolerance and the high incidence of caste friction in India is a formal furtherance policy of the government across the border.
So, how is this being effected? Money and lobby power is one side of the game and social engineering is another side of the same game. Two socio-historic concepts come to our aid to understand this
Wikipedia defines Dhimmitude as “dhimmitude … represents a behavior dictated by fear (terrorism), pacifism when aggressed, rather than resistance, servility because of cowardice and vulnerability.”
In simpler words, it advocates peace when attacked upon in the hope that a bigger attack won’t turn up at a later date. Though Islamic in origin, this is applicable to any society which is had a historically brutal form of government and the oppressors have become the masters now – the society is low on self confidence and is trying to understand what it is capable of doing.
Regressive Left
Regressive Left can be defined as “A characterization of the left which suggests that it paradoxically holds reactionary views by its tolerance of illiberal principles and ideologies for the sake of multiculturalism and cultural relativism.”
In other words, it aggressively advocates us to tolerate the intolerable for the sake of cultural pluralism. It asks us to ignore the social inconvenience, even when you are staring at a loss of identity.
Thus, we have a foreign funded and foreign managed social engineering system in place, but run with local collaborators and useful idiots, which advocates us to shrivel in fear when attacked upon and demand peace in exchange for no further attacks but encourages us to accept with open arms, the same ecosystem which is the reason these attacks and target the unifying factors of the society and hiding from public view, all the things which are done for the benefit of the society. Isn’t this the same way Vakataka Empire ended?
Taylor Cladwell aptly summarizes this, in A Pillar of Iron –
“A nation can survive its fools, and even the ambitious. But it cannot survive treason from within. An enemy at the gates is less formidable, for he is known and carries his banner openly. But the traitor moves amongst those within the gate freely, his sly whispers rustling through all the alleys, heard in the very halls of government itself. For the traitor appears not a traitor; he speaks in accents familiar to his victims, and he wears their face and their arguments, he appeals to the baseness that lies deep in the hearts of all men. He rots the soul of a nation, he works secretly and unknown in the night to undermine the pillars of the city, he infects the body politic so that it can no longer resist. A murderer is less to fear.”
It’s immaterial who is running this – whether it is Pakistan or if Pakistan itself is a wilful collaborator for someone else. What matters the most is to formulate ways and implement them to fix the problem – we know what the problem is, we know what the solution is, it’s the will to implement which is stopping us.

The Three Magi: A Carol (To a Gypsy Air) – Unknown

This regional spin off is interesting. Though the mention is of Bohemians, it’s not Bohemians per se, but what are called as Parne who intermingle with Gypsies and live their life. They are considered as vile and inacceptable as like the Gypsies. This carol talks about the Three Magi who were supposed to have visited Jesus on his childbirth – they being Parne. It hints at two things – the Magi are not great kings and they are not ready to remove shift the Magi into Asia.

We are three Bohemians
Who tell good fortune.
We are three Bohemians
Who rob wherever we may be ;
Child, lovely and so sweet,
Place, place here, the cross,
And each of us will tell thee
Everything that will happen to thee
Begin, Janan, however,
Give him the hand to see.

Thou art, from what I see,
Equal to God.
And thou art his Son all wonderful :
Thou art, from what I see,
Equal to God.
Born for me in the nothingness :
Love has made you a child
For all the human race :
A virgin is thy mother,
Thou art born without any Father ;
This I see in thy hand.
Love has made thee a child, etc.

There is still a great secret,
Which Janan has not wished to tell
There is still a great secret,
Which will have soon its effect :
Come, come, beauteous Messiah,
Place, place, place here,
The white piece (of money)
To make us rejoice :
Janan will tell, beauteous Messiah,
Give (it) here for dinner.

Under so many means
There is something
For our good very unhappy ;
Under so many means
There is something
For our good hard (to bear) :
One sees there a cross
That is the salvation of all.
And if I dare to tell it thee,
The cause of thy martyrdom
Is that thou art right loving.
One sees there a cross, etc.

There is still something
At the end of the vital line :
There is still something
Which Magassen will tell thee :
Come, come, gentle brother,
Give, give here thy hand,
And I will divine for thee
Something very charming :
But let the silver come, or nevertheless
Without it we do nothing.

Thou art God and mortal,
And as such
Thou wilt live a very short time on the earth ;
Thou art God and mortal,
And as such
Thou wilt be a very short time in our condition :
But thy Divinity
Is for eternity :
Thou art the Author of life,
Thy essence is infinite,
Thou hast nothing that may be limited.
But thy Divinity, etc.

Wilt thou not that we tell
Something to thy holy mother ?
Wilt thou not that we make to her
At the least our compliments?
Fair Lady, come hither,
We others already know
That within thy fair hand
There is a mystery very great.
Thou who art polite, tell her
Something pretty.

Thou art of royal biood,
And thy house
Is of the highest of this world :
And thy house
Is of the highest, from what I see
Thy Lord is thy Son,
And his Father is thy God :
What couldest thou be more?
Thou art the daughter of thy Master
And the Mother of thy God.
Thy Lord is thy Son, etc.

And thou, good old man,
Who art at the corner of the manger,
And thou, good old man,
Wilt thou not that we see thy hand ?
Say, thou fearest perhaps
That we should steal that ass
Which is tied up there ?
We would rather steal the child :
Place (something) here upon, fair sir,
We have scarcely drunk (to-day).

I see within thy hand
That thou art very great,
That thou art very holy, that thou art very just ;
I see in thy hand
That thou art very holy, and well loved :
Ah! divine husband,
Hast thou always preserved
A holy abstinence :
Thou guardest Providence ;
Art thou not well guarded I
Ah ! divine husband, etc.

We others know well
That thou art come into the world ;
We others know well
That thou art come without money :
Fair child, let us not speak more of it,
Since thou art come quite naked,
Thou fearedst, from what we see,
Meeting with Bohemians ;
Why didst thou fear, fair Son? thou art God.
Listen to our farewell.

If too much liberty
Has led us
To divine thy fortune :
If too much liberty
Has led us
To speak to thee too freely,
We pray thee humbly
To make equally
Our good fortune,
And that you give us one
Which may last eternally.
We pray thee humbly, etc.