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Nation and Village

Scholars of modern Indian history have often pointed to the continuities in the colonial constructs of Indian society and the nationalist imaginations of India. The village was an important category where such continuity could be easily observed. However, a closer reading of some of the leading ideologues of nationalist movements also points to significant variations in their views on the substantive realities characterising rural India. Focusing primarily on writings of Gandhi, Nehru and Ambedkar, the paper attempts to show that though the village was a central category in the nationalist imaginations and there was virtual agreement that it represented the core of the traditional social order of India, the attitudes of the three leaders towards village society varied considerably. The paper tries to show that while for Gandhi the village was a site of authenticity, for Nehru it was a site of backwardness and for Ambedkar the village was the site of oppression

From Sanskritisation to Hindi-isation and Hindu-isation

It is too early to make a detailed analysis of the general election for the 13th Lok Sabha. The proximate cause of Congress downfall are fairly obvious. The Congress vision of the nation is incomplete, underdeterminate and inconsistent in theory, and gravely dubious in practice. The BJP as a part of the Sangh parivar touches all aspects of our life. Its model of the nation is at variance with the true principles of Vedas. Yet it has potentially tremendous appeal to the caste-conscious, sanskritising Hindu masses. Not too long ago you heard a chorus of lambs: Indira is India. Expect soon a kirtan of hanumans: India is Hindia.

Ambedkar and Indian Nationalism

The Indian national struggle of the first half of this century was not merely a struggle to wrest political power from foreign rule but also a struggle to lay the foundation of modern India by purging society of outmoded social institutions, practices, beliefs and attitudes, Ambedkar's struggle constituted a part of the internal struggle of a nation-in-the-making, one of the divergent and sometimes conflicting currents all of which helped to secure freedom' - from external and internal oppression and enslavement Without Ambedkar's opposition to mainstream nationalism, the process of internal consolidation of the nation would not have been carried out sufficiently enough to strengthen and broaden the social base of Indian nationalism.

A Question of Politics and Method

Dominance in Modern Tamil Nadu' in Francine R Frankel and M S A Rao (eds). Dominance and State Power in Modern DISCUSSION A Question of Politics and Method Anupama Rao

Gandhi and Ambedkar

Gandhi and Ambedkar Suhas Palshikar IN response to my piece 'GandhiAmbedkar Interface; Where Shall the Twain Meet?', (EPW, August 3, 1996, pp 2070-72). Anupama Rao ('Arguing against Inclusion', EPW, February 22, 1997, pp 427-28) has found fault with my argument mainly on two grounds. Firstly, she accuses me of "historical amnesia regarding the various challenges to a homogeneous national identity..." (p428) and secondly, she complains that my piece is based on an abstract notion of emancipation (p 427) and as such does not ask concrete questions for the present (p 428). I am grateful to her for bringing to the fore complexities involved in both the question of nationalist identity and the emancipatory project.

Ambedkar and Gandhi

India-Pakistan People's Convention TWO-AND-A-HALF years ago some of us in India and Pakistan found ourselves in agreement that nearly five decades of strained relations between our two countries had only served to inflict severe damage to both our peoples. Economic as well as social indicators provided telling evidence that we had fallen far behind some other countries which were no better placed than ourselves to begin with. Since our respective ruling elites seemed unwilling to move out of set moulds, we felt that the only available course was for the people to assert themselves in favour of peace and friendship.

Gandhi in the 21st Century-Search for an Alternative Development Model

Search for an Alternative Development Model Vasant Kumar Bawa Gandhi's espousal of ecologically sustainable and employment-oriented development is all the more significant today as fossil fuel-driven industrialisation and insatiable consumerism engender crisis in resources on a global scale.

Gandhi- Ambedkar Interface-...when shall the twain meet

Gandhi-Ambedkar Interface ...when shall the twain meet? Suhas Palshikar Gandhian and Ambedkarian discourses are not antithetical. Both are concerned with the issue of emancipation. At present when the legitimacy of the emancipatory discourse is being challenged and the dominant discourse upholds capitalism, it is all the more essential to broaden the scope of Gandhian and Ambedkarian discourses.

The Untouchable Question

Most studies of 'untouchables' are confined within a strictly cultural frame work fashioned by lndology, in which the most important elements colonialism, the nationalist movement and capitalism are left out. This paper poses the problem of social reform, radicalism and revolt within the framework of Indian liberalism the self image of nationalism by tracing the construction and deployment of nationalist and Hindu communalist discourses on untouchability.

Gandhiji and Ruskin s Unto This Last

Gandhiji and Ruskin's Unto This Last M L Dantwala The author here examines the influence of Ruskin's book Unto This Last on Gandhiji's views on the economic system he advocated, his theory of' Trusteeship, economic equality, relationship between the employers and the employees and the use of modern technology. While the author shares some of Ruskin's and Gandhiji's concern, he differs from both on the issue of use of technology for economic development, while commending the search for alternatives which could avoid its harmful effects. He shares Alvin Toffler's futuristic view about the possibility of a synthesis between the low stream traditional and high stream modern technologies.

Gandhi s Religion

Gandhi's Religion Gandhi regarded the Gita us his "mother's milk" but, strange as it may seem he found in it support for non-violence, a discovery which seems puzzling to say the least. His freewheeling interpretations he carried to other religions besides Hinduism.

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