bluuebunny/crossref_metadata_2025_split huggingface dataset:
Introduction Delhi in Transition
Authors: Hasan Mushirul 
Published: October 2012

Abstract
One branch of Islamic literature often tackles didactic morality, referring especially to adab, manners, and ‘professional’ etiquette. This chapter describes the Sharif culture of nineteenth century Delhi. The author examines the writings of intellectuals such as Ibn Qutayba (AD 838–89), the Kufa-born thinker of Persian descent, who addressed matters of ‘righteousness’ and ‘clear understanding’ among his many other concerns. He also examines the fragments of a range of writings on Islam in India by intellectuals such as Nazir Ahmad's Al-Huquq wa al-Faraiz (1906) who have explore such topics as adab and akhlaq (good manners). Ilm or the theories and practice of Education are also described. The author also examines the work of Muhammad Zakaullah who wrote books in response to an official resolution that stressed prescribing moral treatises in government schools. The author concludes by charting the transition of Delhi through the works of poets/writers such as Sayyid Ahmad, Mir Taki mir, Mirza Ghalib and Bahadur Shah Zafar.
The Secular and the Sacred
Authors: Hasan Mushirul 
Published: October 2012

Abstract
Sayyid Ahmad argued that the tension between Islamic faith and modern values was a historical accident rather than an inherent feature of Islam. The decline of the Mughal Empire encouraged Islamic intellectual culture in numerous local centres. The Ulama tried to strengthen the bonds of unity among the believers and consolidate their loyalty to an Islamic state. This chapter explores the links between India's local elite and the colonial state that made the administration work and sections of Muslim society respond to political institutions and administrative changes. These issues are central to the contemporary debates about what constitutes the ‘Muslim response’ to the onset of colonialism. In this context, the chapter analyses the diverse views about Britain's rule and their impact on Muslim intellectuals. It also looks at India's cultural and intellectual efflorescence and the expansion of intellectual horizons that gave rise to new ideas, concepts, and ways of thinking.
Religions on the Edge
Authors: Hasan Mushirul 
Published: October 2012

Abstract
This chapter explores the response of Muslim intellectuals, preachers, and thinkers to Christian missionary activity during colonial role. The author shows how Sayyid Ahmad's pamphlets asked for an exchange of religious views between rulers and ruled, and how anti-missionary tracts became a thriving genre in Urdu writing. The author describes the life and views of C.F. Andrews and his desire to bring an ‘expanded humanism’ in Islam's attitude towards Christianity. The author believes that, since its advent, Muslims have been conscious of the religious diversity of the human race and considered it a problem. However, intellectuals like Sayyid Ahmad wanted more understanding between Islam and Christianity. The author describes how religious reconciliation came to dominate the thinking of others like Nazir Ahmad, Muhammad Zakaullah, Abdul Halim Sharar and Maulana Azad. It discusses how inter-faith dialogue and conflict resolution had the potential of being implemented at Dilli Kalij, the home of religious and cultural syncretism as well as the teaching of science.
Interpreting Islam and Modernism Nazir Ahmad
Authors: Hasan Mushirul 
Published: October 2012

Abstract
Nazir Ahmad was not only a novelist but also a versatile scholar, a gracious teacher, and a social reformer. He and Sayyid Ahmad built a reputation as defenders of the same ideal: the harmony of faith and reason. Nazir Ahmad's novels mirror the Indian society. He saw women being cloistered in the private realm of the family, and knew that the reach of Islam's ideals of equality and gender justice was severely constrained by the institution of marriage that empowered men and disempowered women. Nazir Ahmad took part in debates that offer a glimpse into north India's social, political, and intellectual history. Citing the Koran and the numerous Hadis, he argued that the theoretical equality of all Muslims should be put into practice. This chapter examines Nazir Ahmad's views on Islam and modernism as well as purdah, polygamy, and Muslim women's rights, as well as his affirmative uses of rhetoric.
Building Legitimacy
Authors: Hassan M. Sajjad 
Published: October 2012

AbstractThis book deals with the instability and violence in Northeast India, and discusses the attempts made by states and societies in the region to respond to them. It also investigates why attaining political order and peace in Northeast India has been a difficult task. Section I of this book examines the historical process of state-making in Manipur and Mizoram. Section II evaluates mobilization of identity in Manipur, followed by a similar exploration in the case of Mizoram. Section III discusses state capability by systematically comparing how agencies of the state in Manipur and Mizoram perform their basic functions. Lastly, it presents some lessons from the author's research in terms of the overall argument, as well as the manner in which the research findings open out to larger issues around state-making, state capability, and collective identity construction and mobilization, and how they can help to better inform policy responses to the crisis in the Northeast.
Contested State Power in Manipur
Authors: Hassan M. Sajjad 
Published: October 2012

AbstractThis chapter reviews the process of state formation in pre-colonial and colonial Manipur. It also examines the social conflicts that took place in the state in the run-up to Independence, the political contestations between groups within the state, and those between state and central leaders after Independence, and the subsequent merger of the state with the Indian Union. It reveals that exclusivist political organization and the poor institutionalization of political parties in both the Valley and the Hills have resulted in severe instability in Manipur and is caused by the poor ability of political institutions to manage conflicts is worsened by the rising aspirations among all sections of the population. The chapter finally asserts that Manipur has neither had a uniting political party, nor an ideology powerful enough to bring different sections of the population together, nor a leader who could by his/her authority inspire the different sections to a pan-Manipuri project.
Cohesive State in Mizoram
Authors: Hassan M. Sajjad 
Published: October 2012

AbstractThis chapter explores the history of state crystallization in the erstwhile Lushai Hills. It also determines the forces behind Mizo National Front's (MNF) armed rebellion and what the second round of struggles over authority was about. Next, it evaluates how the grounding of state power in society and the role of key political organizations in the state have led to greater stability and legitimacy of the political processes in Mizoram. Some empirical insights from the Mizoram research material on state formation are presented. The chapter states that Christian missionaries' education and proselytizing work in the Lushai Hills had profound consequences. The Mizo Union's (MU) role in the modernization of Mizoram emerged as a democratic political force. It discusses that better institutional strengths and a better basis of legitimacy have helped the MNF deliver on its electoral promises. The MNF revolt could be seen as the attempt by the excluded sections to claim a share of state power.
Resilience of the Mizo State
Authors: Hassan M. Sajjad 
Published: October 2012

AbstractThis chapter provides a discussion on the resiliency of the Mizo state. Changes in the legal system in Mizoram have helped strengthen the authority of state institutions. Mizo law enforcement agencies often receive useful help from social organizations in resolving crimes and in maintaining order. State agencies in Mizoram appear to have maintained their monopoly over the rule system, thus retaining their legitimacy in society. Mizoram continues to show leadership in education administration. A rebel organization that had been violently challenging the authority of the state was co-opted into the state structure. Strong organizational capacity of the Mizo National Front (MNF) has helped make the Mizo peace accord one of the most successful in the country. The nature of the challenge to state authority in Mizoram is addressed in this chapter. The ruling coalition in Mizoram is evidently very secure in its stability.
3 The Vedic World View
Authors: Singh Balmiki Prasad 
Published: October 2012

AbstractThe longing for conflict-free and harmonious living is both an ancient and a continuing human aspiration. Multiplicity of tribes and beliefs has been a special feature of the Indian society since early times. The earliest known Indian civilization, the Indus Valley Civilization, was already quite advanced by about 2500 BC. It decayed in the middle of the second millennium BC, perhaps because of invasion by people who described themselves as Aryans. The most ancient works of the Vedic period are the four Vedas — Rig Veda, Sama Veda, Yajur Veda, and Atharva Veda. Each Veda contains four sections consisting of Samhita or collection of hymns, prayers, benedictions, sacrificial formulae and litanies; Brahmanas or prose treatises discussing the significance of sacrificial rites and ceremonies; Aranyakas or forest texts, which are partly included in the Brahmanas and partly considered as independent; and Upanishads.
10 Education for Harmony
Authors: Singh Balmiki Prasad 
Published: October 2012

AbstractEducation enables human beings to develop their capacities so that they can lead fulfilling and dignified lives. From a sociological perspective, schools can help foster a sense of community. However, in an age where even the educated youth are joining suicide squads and indulging in senseless violence, the moot question is whether the education system can be made sensitive to this challenge. This chapter recommends that action is needed in several areas. This includes devising a curriculum that encourages respect for diversity and multiculturalism; addressing problems of shortages of good teachers; providing infrastructure for schools; and opportunities for lifelong learning. The education system can make an enduring contribution to the building of tolerance and mutual respect that can help turn diversity from being a problem to becoming an asset for harmonious living.
11 International Political Architecture the United Nations
Authors: Singh Balmiki Prasad 
Published: October 2012

AbstractThe United Nations (UN) was formed on 24 October 1945. In the preceding six years, the world had witnessed several million deaths and enormous suffering caused by the use of force aimed at imperialist conquests. Against this backdrop, the victorious Allies felt the need for an international organization that not only brought the nations together but also made sure that the structure of the global political system would leave no loopholes for ambitious leaders to order their armed forces to cross borders and wage devastating wars. This chapter examines the achievements and the shortcomings of the UN, the Bretton Woods Institutions, the Iraq invasion, and the bahudhā philosophy. The core philosophy of the UN reflects a pluralistic vision of the world where the aspirations of every state can be accommodated. This is in conformity with the bahudhā philosophy that emphasizes inclusiveness of all people, all societies, and all natural objects.
Inside India
Authors: Edib Halidé 
Published: October 2012

Abstract
First published in 1937, this book presents the author's personal account of India. The author, a Turkish writer and novelist, visited the region in 1935 and gained insights into the history and sociology of the country. Based on her experiences, Halide Edib documents significant contemporary events which shaped the history of India at the time, including the Hindu-Muslim separatism and the freedom movement led by Mahatma Gandhi. Her work is by far the most eloquent account of Indian society and politics in the 1930s. Here she details her travel to several regions such as Aligarh, Lahore, Calcutta, Peshawar, Lucknow, Bombay, and Hyderabad, as well as her meetings with many people from different walks of life. She takes a look at Indian nationalism, identifies its strengths and weaknesses, describes its encounters with colonialism, and analyses the rising tide of Muslim nationalism. With scholarly finesse, she reveals the Indian personality of Muslims in India and shows a favourable disposition towards the perspective of the Congress Muslims.
Introductory
Authors: Edib Halidé 
Published: October 2012

Abstract
In this chapter, the author recalls her first encounter with India and the time she spent with Dr M.A. Ansari (1880–1936) in Daryaganj, Delhi. She met Indians for the first time in 1909, when she was on a ship going from Port Said to London. In 1912, she saw Indians at closer range in the wake of the Balkan Wars, during which the Indian Red Crescent were in the forefront of Istanbul Society. Six years later, the Indian regiments of the occupying forces marched on the streets of Istanbul. From 1919 onwards, India was trying to help Turkey by launching the Khilafat movement. Above these blurred scenes of disorder and misery, the figure of Mahatma Gandhi gradually rose.
Concerning Sarojini Naidu and other Indian Women
Authors: Edib Halidé 
Published: October 2012

Abstract
In this chapter, the author shares her impression of the other Indian women living at the Salam House of Dr M.A. Ansari. One of the women guests was Sarojini Naidu, the foremost Indian woman of the present day. She was a veteran patriot and revolutionary, imprisoned numerous times. The author considered her the best known Eastern woman in politics, along with Mrs Sun-Yat-Sen. A poet and an outstanding orator, in 1935, Naidu was a member of the Shadow Cabinet in India. The other women at Salam House were mostly social workers, teachers, and club workers. Many of them were interested in feminism, others did not think of India in terms of gender.
Hyderabad
Authors: Edib Halidé 
Published: October 2012

Abstract
On her way to Hyderabad, the author again thought of Sarojini Naidu because it is her native state. She stayed at the house of Sir Akbar Hyderi, whom she met at Delhi and who was most interested in Osmania University. The mistress of the house was Lady Amina, a member of the Tyebji family. Begam Sherif Ali, a cousin of Lady Amina, was an international figure in the feminist world. Three other women whom the author met in Lady Amina's house were Princess Durru Shehwar and the two daughters of Sarojini Naidu. In Hyderabad, the author also saw Kamala Devi.
Bombay
Authors: Edib Halidé 
Published: October 2012

Abstract
During her visit to Bombay, the author stayed at the house of the Chief Justice, Faiz Tyebji. In Bombay she met many women at various events, including a lecture at the Princess Victoria Mary Gymkhana Hall and a meeting of all the clubs in the Unity Club hall. During the Unity Club meeting, a woman sang Bande Mataram (Hail, Mother). The author was then treated to entertainment when a famous Hindu cinema star danced for her. Afterwards, she went to see the Hindu Social Service Centre in Bombay, the best known and best organized in India. She also had memorable encounters with several men in Bombay: at the garden party on a grand scale; the lecture in a public hall, presided over by the Mayor; and the Intercommunal Dinner on the roof of the same public building. Bombay was her last itinerary in India.
Mahatma Gandhi at Home
Authors: Edib Halidé 
Published: October 2012

Abstract
Based on how she witnessed the manner in which Mahatma Gandhi lived and carried on his activities, the Halide Edib presents a picture of his life, as she saw it in 1935. The day at Gandhi's house in Warda begins with chants of a whole chapter of Hindu scriptures in Sanscrit, a daily ritual for self-purification. At eight o'clock in the morning, a group of men with shovels and spades on their shoulders go out to begin a sanitation or scavenging campaign in Wardha villages. At ten o'clock, everyone has their first meal. About two miles away are the institutions connected with Mahatma Gandhi's activities, including the Ashram, one for women and one for the boys. All of these are financed by Jamnalal Bajaj, the adopted son of an old Hindu millionaire. At five o'clock in the afternoon is the second and the last meal.
The Eleven Vows of Mahatma Gandhi
Authors: Edib Halidé 
Published: October 2012

Abstract
This chapter examines Mahatma Gandhi's eleven vows, which contain the essence of his teaching in its relation to India and represent a trend in the writings of the world-intelligentsia, as well as the secret longings of a large number of inarticulate human beings. Gandhi's vows have something to do with ahimsa or non-violence; freedom from untouchability; body-labour; celibacy; non-stealing and non-possession; equal respect for all religions; and Satyagraha. From the point of view of the Hindus, the untouchability campaign led by Gandhi has introduced a new conception-Hinduism without a social hierarchy.
Jawaharlal Nehru, The Socialist Leader
Authors: Edib Halidé 
Published: October 2012

Abstract
In India, socialism is a tendency even among the communalists of the most orthodox type. Jawaharlal Nehru differs from them in the sense that the socialism he has in mind is an exportation, and he unifies all problems in India as being common to all Indians. Nehru naturally comes into conflict mostly with Hindu communalists, who are the most organized in India. He considers his nationalism, which exists side by side with his socialism, merely as an expediency to get rid of foreign rule. He aims to change India from within by arguing that communalism and capitalism must go and calling for a complete nationalization. Whereas Mahatma Gandhi is the continuation of the nineteenth-century Hindu reform movements, and played a key role in resurrecting more humane and spiritual principles of old Hinduism applied to life, Jawaharlal Nehru, at least in ideology, completes the break with the Hindu past.
Single Nationhood and Abdul-Gaffar Khan
Authors: Edib Halidé 
Published: October 2012

Abstract
Dr M.A. Ansari was a known advocate of single nationhood for India, but he was by no means the only representative of this ideal among the Muslims. The idea of a single nationhood for India had spread to the Frontier Provinces, with Abdul-Gaffar Khan leading the campaign. His movement, erroneously called the ‘Red Shirts’, was also a politico-religious one. Compared with other movements, the Red Shirts aimed at independence and unity of all India and advocated non-violence. One personality that influenced Abdul-Gaffar Khan's career was his father, Bahram Khan. Abdul-Gaffar Khan later joined the Khilafat movement. While he was in Punjab jail, he formed friendships with Hindus and Sikhs and studied the Hindu scriptures, especially the Gita, and the Granth Saheb. Another trend in Muslim India during the time of Abdul-Gaffar Khan was the so-called Muslim communalism.
One Indian Nation or Two Indian Nations?
Authors: Edib Halidé 
Published: October 2012

Abstract
From Mahatma Gandhi to Jawaharlal Nehru, a number of leading figures under the banners of different ‘isms’ advocate one nation for India while the communalists call for two nations. The events of the last few months indicate a slight swing towards a single-nation policy. This swing for unity or cooperation between the Hindus and the Muslims is evident in the following instances: the orientation of the Muslim League and a more positive sign of Hindu-Muslim unity. The idea in favour of two nations is called the Pakistan National Movement, which argues that India is not a single country but a bi-national subcontinent comprised of Pakistan, the home of the Muslims, and Hindustan, the home of the Hindus.
And the British?
Authors: Edib Halidé 
Published: October 2012

Abstract
The British represent the third element in the Indian melting-pot and have a greater say in India's destiny than the Muslims. What did England get in the way of a new spiritual outlook by their contact with India's old civilizations? The British colonised India for purposes of economic expansion and have since shown more ability to use Hindu-Muslim differences to their advantage than the Muslims and Hindus themselves. However, the British do not rely solely on ‘divide and rule’. They have used every element which could be an asset, and those elements in their favour have profited from the British rule. These elements include the native rulers, who come first, followed by the upper middle-class and the big landowners. The last are vaguely called the liberals.
India's Culture
Authors: Singh Balmiki Prasad 
Published: October 2012

AbstractThis book takes us on a fascinating journey of exploring India through analyses of broader themes and events and some personal accounts. It investigates India's diversified cultural base — language and literature; religion and spirituality; visual and performing arts; philosophy, science, and economics; and India's role in Asia. The volume also discusses the relationship between the state and market, the debates regarding cultural preservation, harmonious aspects of Indian culture, the role of administration and the government agencies. This book integrates the two ideas — the uniqueness of India with a developed culture but a developing economy and the recent trend of considering culture as a factor in determining the status of a nation in the world after market and military strength. Providing a wide-ranging view of the various dimensions of culture, it explores the interconnections of culture with the social and political life in India.
India's Culture: Some Facts, Some Perspectives
Authors: Singh Balmiki Prasad 
Published: October 2012

AbstractThis chapter mentions the attainments of Indians prior to the beginning of the Christian era and how these influenced the succeeding generations of Indians. The cultural attainments of the people of India can be viewed in the context of language and literature; religion and spirituality; visual arts; performing arts; philosophy, science, and economics. Vedic literature was composed in Sanskrit and handed down orally. The Hindu religious philosophy is elaborated in a large number of texts and legends among which the Vedas, the Upanishads, the Ramayana, and the Mahabharata with its Bhagavad Gita, are the most significant. Besides Hinduism, Jainism and Buddhism have also been discussed. The performing arts includes music, theatre, and dance. By the beginning of the Christian era, the civilization of India had begun to spread into both the mainland and the islands of South East Asia. Two other integral aspects of India's culture and way of life, authority and respect, are also examined.
The New Millennium: Harmony among or Clash of Civilizations
Authors: Singh Balmiki Prasad 
Published: October 2012

AbstractThis chapter describes the value system in the third millennium in a global perspective, and whether Indians would continue to retain their distinctive character in an age in which modern methods of communication and media would knit the world even closer. There is a growth of three powerful lights, which if properly nurtured, could constitute the coming century an era of peace and harmony in the world. These three lights are those of democracy, ecology, and culture. As forces of democracy, ecology and culture in different parts of the world interact and support each other, many effects of value and substance would result and would enrich the world community. It then addresses the role that India might play in the world of tomorrow where cultural attainments and civilizational progress serve as determining factors. Gautama Buddha and Mahatma Gandhi stand out as world figures in the long history of Indian culture.