Hindutva and Arya Samaj in India

 

The following material was obtained through Google AI Geminin Assistant.

The relationship between Hindutva and Arya Samaj is complex, with both movements contributing to the shaping of Hindu identity and nationalism in India, albeit with distinct approaches.

Origins and Core Tenets:

Arya Samaj:

 * Origins: Founded in 1875 by Dayananda Saraswati in Bombay (now Mumbai), the Arya Samaj emerged as a Hindu reform movement during a period of significant social and cultural challenges posed by British colonialism and Christian missionary activities.

 * Core Tenets: Dayananda Saraswati advocated a return to the “pure” and original teachings of the Vedas, rejecting later accretions, rituals, idol worship, the caste system based on birth, child marriage, and other practices he deemed corrupt. He emphasized monotheism, the infallibility of the Vedas, karma, and samsara. The movement also championed women’s education, widow remarriage, and actively engaged in social reform and humanitarian services. The Arya Samaj was notable for being one of the first Hindu organizations to engage in proselytization (Shuddhi movement) to convert non-Hindus, particularly those who had converted to Islam or Christianity, back to Hinduism.

Hindutva:

 * Origins: The term “Hindutva” was coined and popularized by Vinayak Damodar Savarkar in his 1923 booklet “Essentials of Hindutva.” It emerged in the early 20^th century, particularly in the context of growing Hindu-Muslim tensions and the Indian independence movement.

 * Core Tenets: Hindutva is primarily a political ideology that defines the cultural identity of India in terms of Hinduism and seeks to establish India as an overtly Hindu nation-state. Savarkar, an atheist, initially defined Hindutva as a “Hinduness” shaped by India’s indigenous history, geography, politics, and culture, distinct from Hinduism as a religion. It emphasizes a shared ancestry and culture rooted in the land of India. Over time, it drew influence from European ethnonationalism, with an emphasis on race, religion, culture, and language. Key organizations propagating Hindutva include the Hindu Mahasabha and the Rashtriya Swayamsevak Sangh (RSS).

Relationship and Overlap:

While distinct, there’s an undeniable relationship:

 * Reform vs. Nationalism: Arya Samaj was fundamentally a socio-religious reform movement aiming to purify Hinduism, while Hindutva is a political ideology focused on Hindu nationalism and cultural assertion.

 * Shared Emphasis on Vedic Heritage: Both movements placed a significant emphasis on the Vedas as a foundational text for Hindu identity, though the Arya Samaj’s interpretation was often more literal and reformist, rejecting many post-Vedic traditions embraced by mainstream Hinduism.

 * Contribution to Hindu Identity: The Arya Samaj, through its reformist efforts and its Shuddhi movement, contributed to a re-awakening of Hindu identity and a sense of pride, which arguably laid some groundwork for later Hindu nationalist movements like Hindutva. Some scholars argue that the Arya Samaj “laid ground for the later Hindu nationalism represented by the Hindu Mahasabha, V.D. Savarkar, and the Rashtriya Swayamsevak Sangh.”

 * Points of Divergence: Arya Samaj rejects idol worship, the concept of avatars, and hereditary caste, focusing instead on Vedic rituals. Mainstream Hinduism, often associated with Hindutva, generally embraces idol worship, avatars, and a more traditional understanding of caste, though it has also undergone reform efforts.

Resurgence:

Arya Samaj:

·       The resurgence of Arya Samaj in the 19^th and early 20^th centuries was a direct response to British colonialism, Western influence, and perceived internal decay within Hindu society. It sought to modernize Hinduism, promote rational thinking, and foster a sense of pride in Indian traditions. Its emphasis on education, social equality, and women’s empowerment resonated with a section of the population.

Hindutva:

 * The resurgence of Hindutva, particularly in the late 20^th and 21^st centuries, is linked to several factors:

   * Post-Partition Tensions: The aftermath of India’s partition in 1947 fueled religious tensions and the desire for a strong Hindu identity.

   * Political Mobilization: The rise of political parties like the Bharatiya Janata Party (BJP) adopting Hindutva as their core ideology has been a major driver.

   * Communal Conflicts: Incidents of communal violence have often exacerbated religious polarization and strengthened Hindutva narratives.

   * Cultural Assertiveness: A desire to assert a distinct Hindu cultural identity in a globalized world.

   * Erosion of Secularism: Criticisms point to the BJP’s policies and rhetoric since 2014 as contributing to a shift towards Hindu nationalism, with perceived erosion of India’s secular foundations and increased targeting of religious minorities.

Future:

Arya Samaj:

·       While not as politically prominent as Hindutva, the Arya Samaj continues to be relevant as a socio-religious reform movement. Its principles of education, gender equality, and social justice continue to resonate. It aims to bridge tradition with modern life and provide solutions to contemporary challenges based on Vedic values. Its focus remains on spreading Vedic knowledge and working for social well-being.

Hindutva:

 * The future of Hindutva appears to be significant in contemporary Indian politics and society. The ideology has gained considerable traction, particularly with the continued electoral success of the BJP.

 * Continued Influence: Hindutva’s presence and power are widely acknowledged to be here to stay in India, influencing political, cultural, and social spheres.

 * Challenges to Secularism: Critics express concern that Hindutva’s agenda poses a threat to India’s secular foundations, potentially leading to increased majoritarianism, religious polarization, and a shift towards an overtly Hindu nationalist state where minorities might face challenges to their equal status.

 * Social and Political Impact: The trajectory of Hindutva will likely continue to shape India’s domestic policies, inter-community relations, and its international standing.

In essence, while the Arya Samaj was a reformist movement that contributed to a renewed sense of Hindu identity, Hindutva represents a more explicitly political and often exclusionary form of Hindu nationalism that has become a dominant force in modern India.

Adivasi --- Plight of Natives in India

 

(This information was provided by Gemini, the Google AI assistant.)

The Adivasis are various ethnic groups considered to be the original inhabitants of the Indian subcontinent. The term "Adivasi" itself, meaning "of earliest times" or "original inhabitants," was coined in the 1930s as a political movement to foster a sense of identity among India's diverse indigenous peoples. Officially, they are known as Scheduled Tribes in the Indian Constitution, a legal and constitutional term that varies across states and regions.

There are over 700 distinct Adivasi communities in India, speaking more than 100 languages, and exhibiting a wide range of ethnicities and cultures. Their population is over 104 million, constituting about 8.6% of India's total population according to the 2011 census. They primarily reside in the northeastern states, as well as the hills and forests of central and southern India, and the Andaman and Nicobar Islands. Major groups include the Bhil, Munda, and Santhal.

Regarding independence movements, it's more accurate to frame Adivasi aspirations as seeking self-determination, autonomy, and the protection of their land, identity, culture, and resources, rather than outright independence as separate nation-states in the traditional sense. While some groups in the Northeast have historically pursued secessionist movements, the broader Adivasi struggle across India centers on:

 * Self-rule and autonomy: Adivasi communities have long traditions of self-governance, and they are demanding greater control over their affairs and resources, often in line with constitutional provisions like the Fifth and Sixth Schedules, which aim to provide some measure of autonomy. The Pathalgadi movement in states like Jharkhand, Odisha, Chhattisgarh, and Madhya Pradesh is a prominent recent example of Adivasi communities asserting their customary rights and challenging state authority through the erection of stone slabs proclaiming their self-governance.

 * Land and resource rights: A significant aspect of their struggle involves reclaiming traditional ownership rights over their lands, territories, and natural resources, which have been historically threatened by development projects, industrialization, and population growth.

 * Cultural and religious identity: Adivasis are also demanding recognition and protection of their distinct languages, religions (like the Sarna religion), and cultural practices.

While there isn't a single, unified movement for "independence" across all Adivasi groups, numerous regional and community-specific movements are actively demanding greater self-determination and the protection of their rights within the Indian federal structure. The Indian state has often responded to these movements with repression, sometimes portraying them as "anti-national" or linking them to Naxalite (Maoist) insurgencies.

Gemini on Terrorism

 

This information was obtained through Google AI, Gemini.

Terrorism, while a historically present phenomenon, has evolved significantly in its origins, identity, and current manifestations.

Origins of Terrorism

The term "terrorism" itself originated during the French Revolution's "Reign of Terror" (1793-1794), where the Jacobin government used systematic violence, including mass executions, to suppress opposition and enforce state obedience. Initially, the term was associated with state-sponsored violence.

However, the use of terror as a political weapon by non-state actors has much older roots:

 * Ancient Times: Some scholars trace acts resembling terrorism back to groups like the Jewish Sicarii Zealots in the 1st century AD, who assassinated Roman collaborators, or the Hashashin in the 11th century. These early forms often had religious or ethno-political motivations.

 * 19th Century: The mid-19th century saw the term increasingly associated with non-governmental groups. Anarchist movements in Europe, Russia, and the United States employed assassinations and bombings to achieve revolutionary political and social change. Groups like the Irish Republican Brotherhood (Fenian dynamite campaign in 1881) are considered early examples of modern terrorist techniques.

 * 20th Century: The 20th century witnessed a diversification of terrorist groups, including nationalist-separatist organizations (e.g., IRA, ETA), leftist revolutionary groups (e.g., Red Brigades, Red Army Faction), and right-wing extremists. The 1970s, in particular, saw a rise in international attention to terrorism with conflicts like the Troubles in Northern Ireland and the Israeli-Palestinian conflict.

Identity of Terrorism

Defining "terrorism" is complex, with no universally agreed-upon definition. However, key aspects of its identity generally include:

 * Use or Threat of Violence: Terrorism involves the intentional use or threat of violence.

 * Non-Combatant Targets: It typically targets non-combatants or civilians, distinguishing it from conventional warfare. The goal is often to spread fear and psychological impact beyond the immediate victims.

 * Political or Ideological Goals: The violence is not random but aims to achieve political, ideological, religious, or social objectives. It's a method of coercion to influence a larger audience or government.

 * Psychological Impact: Terrorism seeks to create widespread fear, sow insecurity, and pressure decision-makers to change policies.

 * Rational, Not Insane Actors: While their ideologies may be extreme, terrorists are generally not clinically insane or irrational. They are often rational actors who employ terrorism as a deliberate strategy to achieve their objectives.

 * Group and Personal Identity: Terrorism is often linked to strong group and personal identities. It can stem from a confluence of a collectivist cultural identity, fundamentalist adherence to principles (religious or cultural), and a social identity based on sharp contrasts between "us" and "them."

 * Not Solely Linked to Poverty or Psychopathology: While socioeconomic factors can contribute to grievances, terrorists are not necessarily drawn from the poorest segments of society and typically do not exhibit a common personality profile or psychopathology.

Current Situation of Global Terrorism

The global terrorism landscape continues to evolve and presents a complex threat:

 * Increased Lethality, Fewer Incidents (Overall): While the number of terrorist incidents globally has decreased in some recent years, the lethality of attacks has increased, meaning fewer attacks are causing more deaths.

 * Geographic Shift: The epicenter of global terrorism has largely shifted from the Middle East to sub-Saharan Africa, particularly the Central Sahel region. This region now accounts for a significant proportion of global terrorism-related deaths.

 * Persistent Threats: Major international Salafi-jihadist organizations like Al-Qaeda and the Islamic State (ISIS), though weaker than their peak, remain committed to attacks against Western interests and continue to operate in various regions.

 * Rise of Domestic Terrorism: In countries like the United States, domestic terrorism (driven by ideologies such as white supremacy, partisan extremism, and Salafi-jihadism) poses a greater threat than international terrorist organizations.

 * Lone Wolf Attacks: Lone actors or small, decentralized groups, often radicalized online, are a significant and challenging threat, especially in the West. They are harder to identify and disrupt due to their lack of clear group affiliation.

 * Online Radicalization and Recruitment: The internet and social media continue to be crucial tools for terrorist organizations to spread propaganda, radicalize individuals, and recruit new members, enabling attacks by sympathizers.

 * Interconnectedness with Conflict: Over 90% of terrorist attacks and 98% of terrorism deaths in recent years have occurred in conflict zones, highlighting the strong link between conflict and terrorism.

 * Emerging Trends: The threat from certain groups, like the Houthis in the Middle East, has increased regionally. There's also been a surge in antisemitic and Islamophobic hate globally, which can be linked to heightened tensions and potential for violence.

 * Adaptation of Terrorist Groups: Terrorist organizations are becoming more adaptable, forming loose coalitions and leveraging complex collaborative networks for sharing resources, information, and personnel.

In summary, while the historical roots of terrorism are diverse, its contemporary identity is characterized by its strategic use of violence against non-combatants for political ends, often fueled by extremist ideologies. The current situation shows a geographic shift of the primary threat to sub-Saharan Africa, alongside persistent dangers from established groups, the rise of lone wolf attacks, and the pervasive influence of online radicalization.

Blogger's note:

Judging by the above, the following instances are definitely terrorism:

1. Hiroshima and Nagasaki

2. Sabra and Shatila

3. Gaza invasion by Israel

4. Indian aerial attack of 7th May.

4. Indian atrocities in Kashmir

5. Assassinations of various political and religious figures.