‘Raam ke Naam’ is a documentary film made by Anand Patwardhan in the year 1991, a year before the demolition of the Babri Masjid. The film follows the journey of L.K Advani’s Rath Yatra, which led to the destruction of the 16th century mosque. The stage of the film is set at the destruction of a mosque in Ayodhya to build a temple in its place claiming it to be Ram’s birthplace, Ramjanamabhumi. However, along with the main issue, the film traces seeds of communalism, politicization of religion and classism. The film is not opinion based but reflects what people were saying at that time. It interviews several people ranging from fanatic members of procession to temple priests, local junta and even Govt officials. The film takes an interesting view in today’s time because in gives documentary evidence of how communal feelings and attitudes began to take shape as a result of right wing Hindu politics. It is also noteworthy that the title hints us of man’s actions ‘in the name of god’ but his actions not …show more content…
L.K Advani claims in his speeches that Ram’s exact birthplace, the existing site of the mosque, is the site of the grand new Ram temple. This is also the popular belief amongst the masses. However, there are hundreds of Ram temples in Ayodhya claiming the same. Seen in this light, when people are asked as to when was Ram born, they are unable to answer. “Only someone who has immersed themselves in history can answer this” answers a Law student. On the other hand, “…the temple will be built on the very same site” reminds us of the knowledge of Ram’s birthplace amongst all. In similar fashion, Muslims were declared to be our ‘tenants’ by a BJP MLA from Haryana and as ‘trespassers’ by others. They might have come as invaders six to eight centuries back but in a country that came into existence only three centuries
...o de-essentialize and de-Orientalize religious system of Islam, and instead locate it as part of a historical discursive tradition where practices were contested and in flux. This challenges notions of what authentic religious practices are in Theravada Buddhism, and in doing so expands an understanding of what forms can take. For this reason, the work is useful, and highly recommended for an aspiring religious or anthropological scholar.
I've gone back and reassessed my current relationships, whether it's with my family,friends, or a significant other and learned a whole lot about my own relationships. During other parts of this project I really got to delve deeper into different relationship dynamics for various other people, like when I interviewed my mother and Mrs. Davenport, or reading various other texts and connecting them to mine like the relationship Stanley and Stella had in streetcar named desire or the family bonds from the deck reading and how they apply to my own family. Everyone relationships and bonds to others is different and no one had the same connection to each other, but throughout time it's noticeable that the relationships we have been more alike than we think.
Patel introduces the concept of a “faith line” and its importance by describing two cases of young people’s education relating to religion. In the first, a young man was taught religious totalitarianism, a destructive and hateful
―"Religion in “Brave New World“." Religion in Brave New World. N.p., n.d. Web. 07 May 2014.
Religion and human nature combined tend to create a superiority complex among those who perceive themselves as having better, or more, faith. Religion is generally perceived as singular, but humans choose to dynamically express their faith, whether that be by love or war. Gandhi, depicted the movie Gandhi directed by Richard Attenborough, in the face of Muslims protesting Hindus, declared: “I am a Muslim and a Hindu and a Christian and a Jew and so are all of you,” and that perception of himself and others influenced a mass ethnic and religious revolution that enlightened India. Gandhi opened the world to revolutionary ideas -- the strength in tolerance, the pluralism in religion, and the unification of all mankind.
Kareem Elnahal’s speech does not meet the criteria of communication competence. Although his speech was effective it lacked appropriateness. His speech was effective because it impacted the teachers, school administrators, and the school district. “For that reason, the education we have received here is not only incomplete, it is entirely hollow. What’s more, this same lack of focus can be found in many of the subjects we do study” the valedictorian has left teachers and administrators with a sour taste in their mouths (Mohagnan). Even though his speech was well prepared beforehand, the occasion was not the place, “sometimes the occasion can dictate what’s expected in the speech” (Public Speaking) clearly his speech was not
Gandhi also spoke about revolution without hatred or violence. He urged Hindus and Muslims to treat one another kindly “remembering that the same Divine Spirit inhabits whether it is the Hindu body or Muslim body.” On Hindu-Muslim conflict, Gandhi said at a public meeting in Madras,
Watching this movie on Mahatma Gandhi start a revolution in the India really expanded my understanding of the Indian culture. To begin with, Mahatma Gandhi is a man that is fueled by religion. It is said that Gandhi does not believe that there are other religions out there but rather implies that other regions out there are all teachings of the same religion but just different parts. Throughout the course, we have talked a bunch about religion and it is in fact a truth saying that to an Indian person, religion is a very important and crucial part of his or her life. Being a Hindu, I can tell you from first hand experience that religion is a very
Salman Rushdie’s novel Midnight’s Children employs strategies which engage in an exploration of History, Nationalism and Hybridity. This essay will examine three passages from the novel which demonstrate these issues. Furthermore, it will explore why each passage is a good demonstration of these issues, how these issues apply to India in the novel, and how the novel critiques these concepts.
Page - Hindupedia, the Hindu Encyclopedia. The Hindu Encyclopedia, 6 May 2011. Web. 24 Sept. 2011. .
India is the center of a very serious problem in the world today. It’s a very diverse place with people from many different religious backgrounds, who speak many different languages and come from many different regions. They are also separated economically. Two of the country’s religious sects, Muslims and Hindus, have been in conflict for hundreds of years. Their feelings of mistrust and hatred for each other are embedded in all those years and will not leave easily. What’s most disturbing is that there seems to be no plan for reconciliation available. There are numerous reasons for this conflict.
Sri Nandanandana, “Preaching in India’s Northeast For Cultural Preservation” VaiShnava News February 21, 2003; Retrieved information Dec. 9,2003 http://www.vnn.org/world/WD0302/WD21-7837.html
Richard Attenborough’s Gandhi (1982) is one of the most celebrated movies based on the Gandhian tradition. Apart from the directorial edge and Ben Kingsley’s applauding performance, the movie gave birth to a new tradition in Gandhian studies. Up till 1980 there was no major cinematic contribution to the greatest hero of Indian nation. Indian directors were apprehensive about making a movie on Gandhi, and considering the magnitude of the subject it was expected.
Many Indians feel that the Quit India Movement was one of the most influential and successful moments in history. The s...
Urvashi Butalia in her book, The Other Side of Silence, attempts to analyze the partition in Indian society, through an oral history of Indian experiences. The collection of traumatic events from those people who lived through the partition gives insight on how history has enveloped these silences decades later. Furthermore, the movie 1947 Earth reveals the bitterness of partition and its effect of violence on certain characters. The most intriguing character which elucidates the silence of the partition is the child, Lenny. Lenny in particular the narrator of the story, serves as a medium to the intangibility created by the partition. The intangibility being love and violence, how can people who grew up together to love each other hate one another amidst religion? This question is best depicted through the innocence of a child, Lenny. Through her interactions with her friends, the doll, and the Lahore Park, we see silence elucidated as comfort of not knowing, or the pain from the separation of comfort and silence from an unspoken truth.