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Essay on mughal art and architecture
Influence of the Mughals on art and architecture
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"We must look after the Muslims and treat them as part of us." This seems like a pleasant statement from Mr. Bal Thackeray, the leader of the Shiv Sena party and a proponent of the Hindutva movement, but it hardly works to conceal the villainous face of the Hindu nationalistic movement he follows. This movement aims to protect the interests of India by enhancing cohesion not only within the Hindu classes but also with other religious communities present in the country. However, this movement has numerous controversies attached to it, out of which, the razing of the Babri Mosque, the land transfer in Kashmir and the Christian massacre in Orissa standout, underlining that this movement is not to protect the secular India, but is for a ‘Hindu’ Secular state.
The razing of the Babri mosque is a prominent example of where, The Hindutva Movement wants to direct India. The Babri Mosque touched headlines in India in 1992. This rise to fame was not because of its rich Mughal architecture, but was due to propaganda on part of the far right parties of the country. These parties were none other than the Hindutvadis and included the Rashtriya Swayamsevak Sangh (RSS), Bharatiya Janata Party (BJP), Bajrang Dal, Shiv Sena and the Vishwa Hindu Parishad (VHP). It was propagated that the land on which the mosque stood was the birth place of Ram, a Hindu god. This stimulated a huge reaction in the Hindu community, sparking demands by several segments for the razing of the mosque (Chibber and Mehra 665). Eventually, the mosque was destroyed by volunteers from the Hindu population. These volunteers were known as the Karsevaks. The parties not only mobilized the masses, but played a direct role in the incident as well. The Liberhan commission, set up i...
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Chatterji, Angana. "Orissa." Zcommunications.org. Sabrang, 15 Sept. 2008. Web. .
Chibber, Pradeep K., and Subhash Misra. "Hindus and the Babri Masjid." Hindus and the Babri Masjid 33.7: 665. Web. .
Kalyan lied, Rao made wrong judgement on Babri: Govt. Publication. New Delhi, 2009. Web. .
Rao, Nagesh. "Kashmir repression rewards Hindu far right." Socialistworker.org. Web. 14 Aug. 2008. .
Telegraph.co.uk. Web. .
...all, W. The Sources of Islam. Edinburgh, Scotland: T & T Clark Sivan, Emmanuel. Radical Islam: Medieval Theology and Modern Politics. Enlarged Edition. New Haven, CT: Yale University Press, 2001 Spencer, H. Islam and the Gospel of God: A Comparison of the Central Doctrines of Christianity and Islam, Prepared for the Use of Christian Workers Among Muslims. Delhi, India: S.P.C.K., 1998 Stott, John R. & Coote, Robert, editors. Down to Earth: Studies in Christianity and Culture. Grand Rapids, MI: Eerdmans, 2000 Sweetman, J. Windrow. Islam and Christian Theology. Part II Volume II. London: Lutterworth Press, 1999 Vander Werff, Lyle L. Christian Missions to Muslims. S. Pasadena, CA: William Carey Library, 2002 Zwemer, Samuel M. Heirs of the Prophets: An Account of the Clergy and Priests of Islam, the Personnel of the Mosque and 'Holy Men'. Chicago: Moody Press, 2002
Subramanian, Narendra. "Muslim Law and Judicial Reform." Encyclopedia of India. Ed. Stanley Wolpert. Vol. 3. Detroit: Charles Scribner's Sons, 2006. 195-98. World History in Context. Web. 29 Apr. 2014. .
The Transformation of the “Indian Problem”. In this paper, I plan to examine the marked transformation and the history of the so-called “Indian Problem.” The idea of an “Indian Problem” began with the arrival of white settlers in North America, and for them, it was a problem of safety, security, and land acquisition. Around 1890, the “Indian Problem” became an issue of how to help the Indians go extinct humanely, or to assimilate into white culture.
National unity and ideology are the major political concerns in post colonial societies, that is why they used to apply assimilation strategy. This strategy is applied by the dominant groups. These groups might not hesitate to use state force in their own favour. So the state’s policies favour the powerful and dominant group. Pakistan is also one of the examples of plural societies. Here the state used to adopt assimilation policies to create national unity. Resultantly, the state has lost its Eastern Part. Still, various ethnic groups off and on show their resentment and different ethno nationalist movements are in the struggle to preserve identity. Following table is also helpful to show how the state of Pakistan
...ng religion and foreign to the people of India, yet there is a defied truth that Islam’s spread peacefully throughout India with the alliances formed between the Indian people, the Turks, and the Mongols. The encounters that the ancient Indian people had to endure with the Turks, Mongols, and Islam have had the most memorable impact and impression on Indian culture and other societies throughout the east. Ancient Indian history is often overlooked within our society, but perhaps there should be a second look at how the Indian people have became who they are today, what attributes that have given society, and what pandemonium they have overcame as a civilization to stay in existence and stand against the test of time.
Hinduism is often viewed as a particularly tolerant religion. The lack of a single omniscient God, absence of a prophet, and the open worship of what may look like many Gods may tell a tale of open worship, individuality within religion, and a peaceful, tolerant way of life. Without further examining what Hinduism entails, this may seem like the perfect religion. When the impression of superiority is looked at with a little skepticism, the pretty picture is marred by the deep scratches of discrimination, sexism, and elitism.
‘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
To complicate things even more is the controversy that surrounds Ayodhya, a holy place in Gujarat claimed by both groups. The Babri Masjid, a Muslim temple in Ayodhya, was burned to the ground by Hindu extremists in 1992 and caused a wave of violence that resulted in the loss of over two thousand lives. These Hindu extremists believe the temple rests on the birthplace of Ram, one of the Hinduism’s most revered deities. They want a temple built on the site to commemorate Ram’s birth. Muslims in turn want the Babri Masjid rebuilt in the same spot.
During the Cold War, many regional conflicts occurred and were noted as the significant battles which later led to decolonization. One of the regional conflicts were India and Pakistan fighting for their independence. In 1947, India was released under Great Britain’s control and gained its independence. However, the country was divided between Muslims and Hindus, which share different religions. Muslims wanted church and state to become unified while Hindus wanted a separation of these two establishments. Since these two ethnic groups disagreed, it was difficult to create a new government. Therefore, India was divided into two nations: India for the Hindus and Pakistan for the Muslims. Hindus and Muslims were racing to the border in order to get to their nation state which led to killing 500,000 people due to rioting. Although, Mohandas Gandhi, an Indian National Congressman, wanted to obtain peace between these two religions. Pakistan refused the H...
There is a distinct difference between popular Indian nationalism, that is the nation believing in a state independent of Britain, and Indian nationalist movements, for example the Muslim League or the Hindu revivalist movement. These movements fought for independence but were far more religiously orientated and were fighting in their own interests. Although Indian nationalism initially found expression in the Mutiny of 1857, its deve...
India blames Pakistan for the militant uprising, claiming Islamabad is supporting cross-border terrorism. Pakistan responds that it merely provides diplomatic and moral support, arguing, furthermore, that India’s history of human rights abuses in the valley is to blame. With both countries now in possession of nuclear arms, the recent war in KARGIL and the increasing number of civilian deaths, refugees, and other human rights issues within Kashmir, the conflict seems to be taking on a more serious nature. In this paper, I will discuss the Kashmir conflict in some depth, examining the problem in its historical context and assessing whether there is sufficient political will at present to resolve the dispute.... ... middle of paper ...
Mujtaba, Syed Ali. "Nationalism In An Age Of Globalization – An Indian Experience." 21 January 2008. Indian Muslims. 12 November 2011 .
Lawrence Auster wrote an eye-opening blog excerpt titled India and Pakistan: Why the Mass Killing Occurred. The content of this excerpt explore the fundamental issues of identity and religion that led to the violence in 1947. The author makes his point by utilizing current event such as the train massacre in 2002, in which 50 Hindu women and children were burned alive. The blog is for an audience with some prior knowledge on the topic and continues to expand upon that knowledge. The blog is a secondary source because it introduces its own unique ideas regarding the issue and was written after the time of the event. It was very helpful to my research because it simplifies the wordy information often found on scholarly sites and condenses it into something comprehensible and relatable to the reader.
Kashmir — a beautiful mountain state with clear rivers, evergreen forests and one of the highest death rates in the world. It is at the center of an age-old dispute between Pakistan and India that has dragged on from the independence of both nations over fifty years ago to the present time, with no resolution in sight. The combined population of the two nation totals over a billion, so no conflict between them is of passing importance, especially when nuclear weapons are involved. Pakistan and India share a common heritage, language, and traditions, yet the subject of Kashmir can push them to the brink of annihilation. Fifty years of animosity have built up as a result. A proxy war still brews in Kashmir, claiming dozens of lives every day, running up a casualty total over time into the hundred thousands. Kashmiris have suffered untold horrors and Kashmir has the notorious reputation of being one of the world’s most dangerous flashpoints.
Riot (2001), Shashi Tharoor’s third novel is set in the context of a fictitious riot that has resemblance to the riot that rocked Uttar Pradesh in 1989 as an aftermath of the Babri Masjid- Ram Janmabhoomi controversy. Tharoor unravels the history of communal India from the fictional context of the investigation of the death of a twenty-four year old idealistic American girl, Priscilla Hart, who was slain in India in the riot. From its premises, Tharoor also communicates his ideas “about ownership of history, cultural collision, religious fanaticism and the impossibility of knowing the truth” (