China, A Tough Nut to Crack

China may not be a dependable ally for Bharat. Reconciliation and reset noises made by President Xi’s hawks could be tactical and unsustainable. Dr Amritpal Kaur Is China a dependable ally for Bharat? Or, is it safe to play a balancing act between China under President Xi Jingping and US where Donald Trump is expected to take charge as President beginning 2025? Both Beijing and Washington DC pose different sets of challenges given Bharat’s 75-years’ experience post-independence from British imperialistic rule. At a time when there has been huge debate on ‘strategic autonomy’ as an instrument of Bharat’s state policy, there have been key developments ranging from threats hurled by US President-designate Donald Trump on tariffs regime to Beijing moving to purportedly normalize relations with Bharat. Undertones of the incoming Republican regime and firmly trenched third-term Chinese Communist Party regimes are different. At a time when strategists in New Delhi were breathing easy at lasting solution to clashes on Eastern Ladakh front, China opened a new front on Dokolam front with contours of its expansionist face coming to the fore. Reportedly, China encroached into Bhutanese territory, crossed the buffer zone and put up as many as 22 villages in last eight years. Drone images of these villages constructed on Bhutanese territory and splashed on front pages of major Bharat newspapers reflected on the intent of Chinese communist party regime. Parceling away pieces of neighbours’ territory and encroachment by design has been well rehearsed strategy of dragon regime. These images apart from US closing-in that China has never backed out from both Ladakh and Dokolam front came at a time when Bharat’s national security advisor Ajit Doval was in Beijing to attempt ‘normalizing’ relations with President Xi’s hardnosed negotiators. Ramifications of Chinese incursions into Bhutanese territory have strategic and regional security implications. China’s deliberate efforts to alter ground realities and impose a fait accompli are seen in construction of settlements on the Doklam plateau, a region vital to India’s Siliguri Corridor. In violation of 1998 China-Bhutan agreement which explicitly calls for maintaining status quo and refraining from unilaterally altering borders, this makes an absurdity of China’s claims and evasive justifications for the acts. These advances are a flagrant imitation of China’s use of armed force to occupy South China Sea in order to evade its duties under international law and further its expansionist objectives. It’s in this backdrop that cautious attempts made to resolve broader Bharat -China ties have taken place. On October 21, 2024 on sidelines of BRICS summit in Kazan Russia, Indian Foreign Secretary Vikram Misri announced that India and China had reached a patrolling agreement on the Line of Actual Control leading to disengagement in areas where issues had arisen in 2020. This announcement paved way for a brief meeting between Prime Minister Modi and President Xi Jinping on sidelines of BRICS summit, a first in about five years since Galwan clashes of 2020. On November 19, Bharat’s Minister of External Affairs Dr. S. Jaishankar met his Chinese counterpart Wang Yi on sidelines of G-20 Summit in Rio De Janeiro. He was matter of fact and reiterated that disengagement at two contentious points on Indo-Chinese Border is a ‘welcome step’. There is a long way to go in Indo-China relations and it’s a fact. A day after, on November 20, Defense Minister Rajnath Singh met his Chinese counterpart Admiral Dong Jun on sidelines of Asean Defense Ministers’ Meeting Plus in Vientiane, Laos where he too stressed on need to maintain harmonious relations between the two Asian neighbors. Flurry of meetings indicate possible rapprochement between India and China according to optimists. But, caution is imperative given history of the two Asian giants coupled with present day real politic. It is hard to miss conspicuous concoction of events and processes happening around which have forced Chinese to even concede that border disengagement was going on, something to their eyes a tactical compromise giving away the psychological advantage to Bharat. Given that Chinese rarely give away the territory they captured after ‘salami-slicing’ the pressure must have been great for Beijing to engage with India in a positive way. The question it begs is, what exactly changed for the Chinese in past two years that from showing off the Commander of Galwan clash as the hero in the National Assembly, which crowned President Xi with unprecedented third term, to a visible attempt at bonhomie with India? It is significant to look beyond South Asia to recent happenings in the world. To begin with, United States elected Donald Trump as its new President. If previous Trump administration is guide to his second term outlook, Chinese have a reason to brace themselves for the ride. Coupled with military maneuvering of PLA in Taiwan Strait to indicate the tensions between China and Taiwan, it makes sense for them to not open another front with India, so that focus remains on its southeast border. Secondly, Chinese ally Russia is fighting war in Europe for more than two years now and another ally Iran is engaged in West Asian conflict with Israel which has potential to spill out into the larger region war creating stress on the Sea lanes of trade and communication, something crucial for China. In strategic parlance, it makes sense to not open another theater of conflict or at least keep other areas peaceful should the push comes to shove, but the sensible would see the game and ask whether underlying structural problems in Indo-Chinese relations have been resolved before we declare the ‘reset’ of ties. If History is the guide to Indo-China relations, beyond early days of Nehru era, relations between the two were never ‘friendly’. Chinese internal conversations show that even then India was seen as stooge of Imperial Britain and Liberal democracy which is diagonally opposite Communist China. The era of reforms and globalization had given hope to believe that thriving trade and commerce would act as a credible deterrence against any hostilities, but even here the unhealthy trade deficit between the two

Geopolitics Leadership

722

India at G 20: Rio de Janeiro Summit

India’s commitment to broader global engagement is demonstrated by Prime Minister Narendra Modi’s November 18–19 sojourn to Rio de Janeiro and his proactive participation in G 20 Summit among world leaders. Modi’s participation in G 20 summit demonstrates Bharat’s commitment to multilateralism and enrolling diverse partners. His “productive” official visit to Nigeria was centred on improved relations with President Bola Ahmed Tinubu and Indian diaspora. As India’s representative at G 20 summit, Modi shouldered the responsibilities of the country’s G20 leadership and her ambitious agenda for global transformation and inclusivity. (Author is a doctoral fellow at Amity University in Gwalior, content manager at Centre for Integrated and Holistic Studies, New Delhi)

Hindus Human Rights Pakistan Security World

980

Hindus are Safe in Bangladesh, Really?

Zafar Sobhan, ��The Print’ made false, tall claims about fair treatment to Hindus. Bangladesh President Yunus came close to stating the truth, Are Hindus really not under threat from jihadists in Bangladesh? Are they safer than Muslims and other minorities in India? Well, Zafar Sobhan in a write up has made vague but determined attempt to whitewash continued atrocities against Hindus with no letup in the genocidal campaign. But, Sobhan falsely claimed that Hindus were safe in turbulent, unsettling and violence ridden Bangladesh ignoring the publicly available data, case studies and unhindered persecution. ‘The Print’ provided its columns to Zafar Sobhan for spreading these falsehoods like agenda-based international media organizations like Al Jazeera etc. This response will methodically debunk Zafar’s fallacies and provide a true picture of minority conditions in Bangladesh. From rapes, violent attacks, forced resignation of Hindu officials to loot and occupation of their properties has become the norm while the likes of Zafar look the other way. As per Bangladesh Bureau of Statistics, Hindu population in the country has dropped drastically to 8.5 per cent in 2011and down further in last 13 years from 13.5 per cent in 1974. This demographic shift is not merely result of migration for economic opportunities but deeply intertwined with systemic discrimination, land dispossession through Vested Property Act and constant incidents of targeted attacks on Hindu society. By design and intent, Zafar seems to have downplayed incidences of violence against minorities in Bangladesh, implying that such incidents were isolated and do not reflect greater societal issues. Centre for Integrated and Holistic Studies investigations uncover that Hindu temples, businesses and houses are frequently and widely attacked particularly during times of recent political turmoil. These occurrences are not random acts of violence; they are frequently coordinated by extremist groups aiming to impose control or exploit political instability. Data for June – August 2024 indicate an organized attempt to intimidate, harm and ultimately wipe out Hindu population in Bangladesh. The attacks were carried out in several areas, targeting vulnerable individuals and religious sites. Temples in Moulvi bazar, Chittagong and Sitakunda are a few known cases of desecration that highlighted coordinated campaign of genocide and eradication. Zafar offered to paint the violent political movement that resulted in Sheikh Hasina’s departure as ‘democratic uprising free of Islamist influence’. This portrayal is inaccurate and ignores the complex realities of Bangladesh’s political scene. Islamist Influence and Extremism Emergence of extreme Islamist outfits such as Jamaat-e-Islami and Hefazat-e-Islam in Bangladesh’s political setting cannot be ignored. These organizations have documented history of campaigning for policies that oppress minorities and undermine the concept of secularism. Zafar’s denial of Islamist involvement in contemporary political movements is not supported by facts which demonstrates that these outfits have used political turmoil to promote their interests at the cost of minority oppression. Political Transitions’ Impact on Minorities In Bangladesh, it is a trend for minorities to become the targets of violent attacks during any political movements. An example of the kind of widespread violence that can result in deaths, serious injuries, significant property destruction, and vandalism of temples, was in 2021 during Durga Puja. These events demonstrate how vulnerable minorities are during times of political instability, contradicting Zafar’s assertion that minorities are safer in Bangladesh. Over years, persecution and intentional attacks against the Hindu community in Bangladesh have had a profound and long-lasting effect. For instance, massive violence against Hindus erupted in 2013 when Jamaat-e-Islami leader Delwar Hossain Sayeedi was found convicted. Around 50 temples were attacked and more than 1,500 Hindu homes were demolished. This incident fits into a larger pattern in which elections and political upheaval are followed by violent attacks against Hindus. Numerous instances occurred between 2013 and 2020, one of which was looting and demolition of 500 Hindu homes in Gopalpur village alone during the 2014 post-election riots. These acts demonstrate how this religious minority in Bangladesh is subjected to systematic and ongoing persecution. Historical Background, Persecution and Displacement It is critical to comprehend the historical background in order to evaluate current state of minority affairs in Bangladesh. The long-term patterns that have influenced lives of minorities in Bangladesh have not been sufficiently taken into account by Zafar Sobhan. Periods of severe persecution are a defining feature of the history of minorities in Bangladesh, especially during and after the 1971 Bangladesh Liberation War. Deliberate persecution of Hindus throughout the conflict and ensuing appropriation of land under the Vested Property Act have left a lasting impact on the community, leading to their uprooting and economic marginalization. During the time of struggle for Bangladesh Liberation, on March 25, 1971, the Pakistani military launched a horrific operation of genocide against Bengalis, notably on the Hindu community. Around three million individuals were killed in systematic atrocities during this genocide, which lasted until Bangladesh gained independence on December 16, 1971. At least 200,000 women were raped, and some estimates put the figure as high as 400,000. Brutality such as the Burunga massacre of May 26, 1971, when 94 Hindus were brutally killed by the Pakistani military at Burunga High School, marked the darkest height of the genocide. Over 10 million Bengalis, mostly Hindus, were forced to flee to India as a result of extensive atrocities committed by the Pakistani army, which saw no distinction between Hindu, Bengali, and Indian identities. In the blunt repercussions of the Babri structure demolition in India, Islamist groups in Bangladesh began a violent massacre against Bengali Hindus on December 7, 1992. The earliest target was the Dhakeshwari Temple in Dhaka, which was attacked and set on fire. Further targets were the Bholanath Giri Ashram, which was robbed, and the Hindu-owned jewelry stores in old Dhaka, which were destroyed. The following days saw more bloodshed when Islamist attackers in Cox’s Bazar District set fire to fourteen Hindu temples and demolished 51 Hindu houses in Ali Akbar Dale. Five temples suffered significant damage, and villages in Chittagong District such as Fatikchari and Mireswari were nearly completely destroyed by fire. By the time the

Education Geopolitics Highlight Post Hindus Leadership USA World

948

Swami Vivekananda Unpacked Dharma for Global Communities

‘Us’ versus ‘them’ is passé. The great Bharatiya sage unveiled vedic vision of entire humanity being part of the wholesome ‘Supreme’. Dr Aniruddh Subhedar Very few people know that “Juggernaut” is derived from Sanskrit word “Jagannath,” most revered Hindu god literally meaning “Lord of the world”. In early 19th century, Christian missionaries spread malicious propaganda that during popular Rath Yatra of Bhagwan Jagannath, a huge chariot crushed devotees under its wheels. Many influential people in England including William Wilberforce who is admired in Western world for his advocacy to abolish slave trade demanded an end to the so-called devilish practices. Over the years, western world got enlightened about Jagannath Rath Yatra. But, even today, English word “Juggernaut” is seen as a destructive, unstoppable force serving as living testimony to the smear campaign against Bharat’s culture and Hindu dharma. Truth behind this one word illustrates the hostile world in which Swami Vivekananda had to work at a time when Hindus were considered savages, their philosophy and traditions viewed as devilish. Amidst these hostile forces, Swami Vivekananda hoisted the banner of Bharat’s spiritualism to Western world and emerged victorious. Throughout her history, Bharat produced great sages and scholars, each one greater than the other. But, in modern times, Swami Vivekananda is seen as harbinger of sanskritik (cultural) and adhyatmik (spiritual) revolution in India. He was the pioneering monk who understood the need to spread sublime and profound philosophy of Advaita Vedanta throughout the world. Global awakening to Yoga and Vedanta is fruition of Swamiji’s pioneering efforts. World’s Parliament of Religions World Parliament of Religions held in Chicago in September 1893 can be termed the first organized interfaith gathering internationally. Swami Vivekananda participated in this parliament which was held during September 11 – 27, 1893. From his first rendition on September 11 which opened with touching lines “Brothers and Sisters of America,” up to his address at the final session on September 27, Swamiji addressed the parliament six times. Each of these speeches focused on Bharatiya philosophy, universal brotherhood and need for global unity. Swamiji not only expounded on the philosophy of Vedanta but amplified teachings of Lord Buddha and their intricate relationship to Sanatan Dharma. While he criticized evangelical activities of Christian missionaries, he stressed the need for every individual to walk the path of self-realization. Quoting Lord Krishna’s words from Bhagavad Gita: “ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश:।।” (O Arjuna! In whatsoever form one seeks Me, I reach him in that form, for all mankind is but following the paths I laid down for them.) Swami Vivekananda told the world that the path to reach Supreme Being is not and cannot be monopolized by one religion. It is open to every honest seeker. Bharat’s Soul Unveiled Swamiji’s words were not just verbose discourse on philosophy for armchair intellectuals, nor were they a recounting of Bharat’s long-lost past. Rather, what Swamiji presented to the world was Bharat’s very soul. When Swamiji said, “I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites… I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation,” he was not merely recounting Bharat’s glorious past but presenting reality of Bharat that was rooted in spirituality even during most testing times of colonial oppression. This legacy continues today when Iran, the original land of Zoroastrians is suffering religious fanaticism, riots and theocracy. Zoroastrianism continues to flourish in India. It is this soul of Bharat that prompted Indian Government to offer citizenship to persecuted religious minorities in its neighbouring countries through Citizenship (Amendment) Act, 2019. Arguments and conspiracy theories floated against the all-inclusive act was from those that did not realize Bharat’s Soul. Swami Vivekananda and World Peace Swami Vivekananda’s work had lasting impact not only on people of Bharat but global communities. His teachings led to setting up Vedanta societies across United States that continue to thrive even today. Vedanta Society of New York and that of Northern California, San Francisco were centres established by Swami Vivekananda. Today, the world going through conflicts and wars may have missed an enlightened soul like Vivekananda. We see racial crimes, bigotry, wars and persecution. Religious fanaticism is raising its head in the form of Khalistani terrorism. The land of Bengal (both Bangladesh and West Bengal) has descended into religious persecution and chaos as it has strayed from the path shown by Swami Vivekananda. At the World’s Parliament of Religions, Swami Vivekananda said: “Sectarianism, bigotry and its horrible descendant fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now”. These words of Swamiji are more relevant today than ever. For long, organizations like United Nations have attempted at maintaining global peace. But, the world tends to lapse into chaos and violence periodically. Limited success is seen by UN as its efforts are mainly aimed at political level. What Swamiji preached was the path of emancipation of every soul where every individual strives for self-realization. September 11, when Swami Vivekananda delivered his speech at World’s Parliament of Religions, is commemorated by his disciples and admirers as ‘Vishwa Vijay Diwas’ (the day when he conquered the world). But this conquering is not a dystopian dream of military victory and subjugation; it is a victory through message of peace. For those harbouring malice, the “Lord of the World” (Jagannath) becomes a “destructive force.” But for noble minds nurtured by Swamiji, even “conquering” loses its bloodshed and becomes an exercise in love and mutual respect. To a world that knew only the logic of “us vs. them,” Swami Vivekananda introduced the idea of “आत्मवत् सर्वभूतेषु”. It signifies all living entities as part of one’s self. It’s time the world revisits

Business Leadership

744

Growing Clout, Footprint

Bharat’s businesses have come off age, taken over several global brands, top line corporates lock, stock, barrel or partnered in US, UK & Europe K.A.Badarinath Two large deals sealed in just one week speak volumes about Indian corporates verve, gut and appetite for going global. Reliance Industries Ltd (RIL) and Walt Disney tango in Bharat’s media, television and entertainment industry is not limited to creation of US $ 8.5 billion behemoth. It opens up a zillion opportunities for Indian companies, vendors and challenges competition to surpass this milestone. This joint venture also marks Bharat’s film-makers, entertainment and media firms going global hand in hand with best in the industry. Asia’s richest businessman Mukesh Ambani and his wife Nita Ambani being hands on RIL – Walt Disney gives a spicy twist to the deal. Going forward, the joint venture model can work well and logically in global territories and it throws up an opportunity for Reliance – Disney – Century Fox to become a formidable player in media and entertainment sectors internationally. Another home grown billionaire from The Punjab, Sunil Bharti Mittal sent tongues wagging when Bharti Airtel group heralded by him emerged biggest stakeholder in the British iconic telecom services provider, British Telecom. Buying out the Israeli magnate Patrick Drahi led Altice group’s entire stake and cornering 24.5 per cent in British Telecom for US $ 4 billion is the icing on cake for Sunil Bharti Mittal whose Bharti group provides telecom services in 17 countries. In the process, Mittal has emerged largest stakeholder in British Telecom, hitherto the public telecom services provider. What would have been more satisfying for Sunil Bharti Mittal is that life has come full circle. Before 2010, British Telecom held over 21.5 per cent stake in Mittal’s then fledgling Bharti Airtel. This deal not only provides high-stakes branding push but allows Bharti Airtel access to United Kingdom’s 5G technologies, artificial intelligence networks and cutting edge technologies. Deutsche Telecom and T-Mobile Holdings with 12 per cent each are the two other large owners of British Telecom. Strategic insights in telecom, media and corporate markets in United Kingdom and Europe are something Sunil Bharti Mittal should look forward to being at head table of British Telecom. Bharti is not the first Indian company to go shopping in United Kingdom, US or Europe for iconic companies and brands that were seen as value enhancing prepositions. Most talked British brand and company acquired was Jaguar Land Rover by Tata group that was once mocked at for having produced the smallest and modest ‘Nano’ car. Uptight United Kingdom honchos could hardly come to terms with being led by a coloured team of Tata professionals to turn around the JLR that was once seen as a drain on the company and Britain was struggling to save the automobile brand. When Ratan Tata, easily the most celebrated businessman walked into the boardroom of Ford on March 26, 2008 to acquire JLR business at US $ 2.3 billion, disbelief and disconnect confounded top leadership team of British company. In 15-years, the group has turned around JLR into a kicking Bharat – British brand that’s hard to compete with. Tata group was labelled audacious when it took Corus Steel in $ 12 billion bid around the same time to emerge UK – Europe’s one of the largest players in steel market. While this was happening, Reliance bought out one of the oldest and most recognized British toy company Hamleys with 259-years corporate history and British battery technology company, Faradion made global industry sit up to the onset of Indian buyers. Reliance acquisitions were relatively more modest, around the same time, Kumarmangalam Birla, yet another Indian billionaire had set eyes on Atlanta-based Aluminium major Novelis and acquired it in 2007 for a whopping US $ six billion. This catapulted the Aditya Birla group into fortune 500 companies list. After initial rush of half a dozen big ticket takeovers about 15-years back, scores of global brands and businesses came the Indian way or partnered to stay afloat. The list seems quite a long one and this phenomenon is across sectors. Several of them were risky investments and the familial story of turnaround for many Western companies was scripted by Indian businesses that stayed nimble footed for quite some time. For instance, none would have imagined that fourth Indian billionaire Anand Mahindra owned diversified group, Mahindra and Mahindra pumped life into BSA Motorcycles that stopped production about five decades ago. Birmingham Small Arms Company founded way back in 1861 known for producing motorcycles after Mahindra and Mahindra took over this defunct brand in 2022. As per Grant Thornton research, Indians own about 964 companies in UK alone as of last year if one were to go by a Reuters despatch earlier this month. It may not be an overstatement, to say that Bharat’s businesses have arrived. (Author is Director & Chief Executive of Centre for Integrated and Holistic Research based in New Delhi)

Education Hindus Leadership Policy

807

Bharat, force for Strength & Stability

In 78-years post-British imperialistic occupation, Bharat is on way to become ‘Vishwa Guru’ and pursuer of ‘Vishwa Maitri’ in right earnest. K.A.Badarinath Bharat is celebrating her seventy eighth independence day after having fought imperialist British occupation and monarchy. Before the ignominious exit of 1947, Britain has had for decades looted Bharat’s wealth, resources and hit at her backbone by Anglicizing the country’s millennial education system. The indomitable spirit, valour and strong civilizational connect based on ‘Sanatan Dharma’ could not be dented even after decades of inhuman rule that pushed Bharat into poverty owing to continued laundering and misrule of British imperialists. Post-1947, Bharat moved on its own with twists and turns in its socio-economic paradigm. What kept the Hindustan together last 78 years was the determination of this 1.4 billion people to regain its place as ‘guiding light’ in the comity of nations. Most Indians – be it Hindus, Buddhists, Jains, Muslims or Christians – get nostalgic and wee-bit emotional while celebrating the Independence Day. It was a struggle that none globally would easily forget as British rule was marked by White supremacist mindset laced with monarchial expansionism and human subordination and slavery of inhuman variety. Then on, Bharat re-discovered herself on all fronts. It’s her day today and centuries to follow as it moves methodically to become a developed country by 2047 that also marks 100 years of independence from British tyranny. Bharat’s rise as an economic powerhouse and her march to become third largest economy in two – three years with $ 5 trillion spread is something that did not come easily given the hard work of her farmers, services professionals, industry and exporters. It’s only a matter of time when Bharat would challenge US and China from their coveted positions. None can be scared or distraught with Bharat’s rise given her standing that strives continuously for peace, tranquility and harmonious living sans conflict, violence and expansionism of any hue or shade. Going by Bharat’s Prime Minister Narendra Modi speech on Independence Day from ramparts of the historic Red Fort, New Delhi will play a stabilizing role in the world marred by conflicts between Russia – Ukraine, Israel – Hamas and the coup of sorts in Bangladesh. Strength and determination is what Prime Minister Modi emphasized upon to tackle global challenges. Bharat being at the ‘High Table’ in international affairs would only bring sanity to deliberations and negotiations at strategic level or economic management. Even in tackling new challenges, Bharat has shown the way. After having been party to Paris agreement on cutting carbon footprint and shifting to environment friendly economic structures, Bharat is the only country that has met all climate targets among G-20. Notwithstanding her energy consumption demands, shift to green options rapidly towards ‘net zero’ voluntarily and leading by example is something Prime Minister Modi referred to in his speech on Thursday. His call for end to end chip designing for the world is an extension of Bharat’s huge strides made in industrial manufacturing including defence products, services across sectors and deft management of her economy. This will push up Bharat in global pecking order for modernizing her economy to meet international demand. Bharat’s list of ‘to do’ things seem endless if one were to look at reversing brain drain especially in key sectors like medical education. Adding 75,000 new medical colleges’ seats to 100,000 plus existing capacity is something that will help Indian youth and talent pursue their education here and cater to the world as professionals. Prime Minister Modi had clearly hinted that ‘overseas students should come to India for top class education’ and reverse prevailing outflow to foreign shores. Becoming global educational hub in five years may be a tough target to meet. But, its doable. These are transitioning times for Bharat to become ‘vishwa guru’ and pursuer of ‘vishwa maitri’. (Author is Director & Chief Executive of Centre for Integrated and Holistic Studies based in New Delhi)

Hindus Rashtriya Swayamsevak Sangh (RSS)

1.14K

RSS Initiative To Revive Family Bonding, Values

Dr. Shailendra Kumar Pathak In a rapidly evolving world, family structures and values are undergoing significant transformations. The Rashtriya Swayamsevak Sangh (RSS), a prominent socio-cultural organization in Bharat, has recognized the importance of preserving and revitalizing family values amidst the encroaching influences of Western lifestyles, consumerism, and woke culture. Through its Family Awakening Programme, the RSS aims to reconnect Bharatiya families with their cultural roots, drawing inspiration from ancient Hindu scriptures and multi millennia long civilizational experiences. In Bharatiya culture, the family has always been the cornerstone of societal structure. This belief is deeply rooted in Bharatiya spiritual worldview, where the family represents the initial step in the journey from “Me to We.” The traditional Bharatiya family, often extended and inclusive of multiple generations living under one roof, is rooted in values such as respect for elders, filial piety, communal harmony, and moral integrity. These values are not merely social constructs but are deeply embedded in the cultural and spiritual fabric of the nation. Family and its values are the key architects of shaping individuals’ personalities and moral compasses. They provide a framework for personal development, ethical behavior, and emotional stability. On a broader scale, strong family values contribute to societal cohesion, reducing crime rates and promoting social harmony and National progress . Studies have shown that children raised in families with strong value systems tend to exhibit higher levels of academic achievement, emotional intelligence, and resilience. The foreign invasions, intruder’s rule and the globalization wave have brought Western lifestyles into Bharatiya homes, often clashing with traditional values. While modernization and technological advancements have their merits, the uncritical adoption of Western lifestyles leads to a dilution of family bonds. Individualism, a hallmark of Western culture, often prioritizes personal goals over collective family interests, leading to fragmented family units. Consumerism, an integral element of western life style which is characterized by the relentless pursuit of material possessions, has significantly impacted family dynamics. The pressure to acquire and consume often diverts attention from familial relationships. Parents, engrossed in their careers to meet consumer demands, may inadvertently neglect their children’s emotional needs, leading to a lack of familial cohesion and support. The rising wave of Woke culture in pretext of social justice and political correctness, inclusiveness and equality has led to generational rifts within families. It is developing a common perception among new generations that Traditional values are outdated or regressive. This cultural shift is leading not only to conflicts between older and younger generations but blocking the intergenerational transmission of values and wisdom. Restoring family values and strong bonds is crucial in maintaining social stability and preventing the erosion of cultural and moral foundations. Families serve as the primary unit of socialization, instilling values, traditions, and a sense of belonging that strengthens individual identity and community cohesion. When family bonds are strong, individuals are less likely to seek meaning or identity in external influences such as religious conversion or the often polarizing narratives of woke culture. A solid family foundation provides emotional support, moral guidance, and a sense of purpose, which are essential in resisting trends that can lead to social fragmentation, individual isolation, and even national decline. By reinforcing these values, society can foster a more resilient and unified nation, capable of withstanding divisive influences. The RSS’s ‘Kutumb Prabodhan’ Initiative The RSS, inspired by Bharat’s glorious cultural heritage and ancient Hindu scriptures, has launched the Family Awakening Programme popularly known as ‘Kutumb Probodhan’ to revitalize the traditional Bharatiya family structure by reconnecting individuals with their cultural and spiritual roots. The ‘initiative was conceived by the RSS as part of its broader mission to strengthen the social fabric of Bharat. The RSS has always placed a strong emphasis on cultural nationalism and societal cohesion. The family is considered the most fundamental and important unit of Bharatiya society, and the RSS launched ‘Kutumb Prabodhan’ to reinforce family bonds and instill traditional values. The philosophy of ‘Kutumb Prabodhan’ is deeply rooted in Bharatiya cultural and spiritual traditions. It draws inspiration from ancient texts, teachings, and practices that emphasize the importance of family as the cornerstone of society. The concept of “Kutumb” (family) holds a significant place in Hindu culture and scriptures. It is seen not just as a social unit but as a foundation for spiritual and moral values. The RSS initiatives draw its inspirations from these scriptures and adopts a holistic approach to well-being, recognizing that family health is not just physical but also emotional, psychological, and spiritual. Key Initiatives and Activities The RSS Kutumb Prabodhan (Family Awakening) programme has seen notable success in fostering family values and unity across India. In Pune, a middle-class family, struggling with generational communication gaps, found renewed harmony after participating in the programme’s workshops. The sessions emphasized mutual respect and understanding, leading to improved relationships between the younger and older members. Similarly, in Lucknow, a family dealing with the pressures of modern life used the principles taught by Kutumb Prabodhan to prioritize quality time together, resulting in strengthened bonds and a more supportive home environment. In a rural village in Madhya Pradesh, the programme’s emphasis on cultural and moral values helped a family overcome internal conflicts, promoting peace and collaboration in their household. There several thousand similar family betterment success stories by the RSS’s initiatives. The RSS family awakening program’s holistic approach, combining education, community service, and spiritual guidance, has made a tangible impact on numerous families across Bharat. In a world where family structures and values are increasingly challenged by external forces, the RSS’s Family Awakening Programme stands as a beacon of hope. By reconnecting families with their cultural and spiritual heritage, the RSS aims to restore the sanctity of the family unit and promote a more harmonious and fulfilling human existence. The teachings of ancient Bharatiya Hindu scriptures offer timeless wisdom that can guide families in nurturing values, fostering unity, and achieving collective well-being. As families across Bharat embrace these initiatives, the vision of a society rooted in strong family values and cultural pride

Bangladesh Hindus Human Rights Security

781

‘Drip-Drip Genocide’ of Religious Minorities in Pakistan

Arun Anand The movement for the creation of Pakistan out of the larger landmass of India was based on the (in)famous ‘two-nation theory’ that positioned Hindu and Muslim as two irreconcilable identities, and therefore, deserving separate homelands. Muhammad Ali Jinnah, the leader of the struggle for Pakistan, envisaged it as a Muslim-majority homeland but one that housed and treated equally other minorities as well. However, since the early days of the establishment of the new country, the tone was set when it declared itself as the Islamic Republic of Pakistan under the 1956 constitution, barring non-Muslims from becoming President or Prime Minister. The partition of the Indian subcontinent had wreaked grotesquely inhuman carnage, killing between 1 million to 2 million people and uprooting around 15 million people on both sides of the border. Ever since then the religious minorities in Pakistan such as Hindus, Christians, and Sikhs continued to face existential threats, shrinking demographically and politically. The onslaught confronted by religious minorities in Pakistan is reflected in the distressingly marginal increase in their population since the country conducted its first census in 1951. Religious minorities, which constituted only 3.12% of West Pakistan’s total population in 1951, could only grow to 3.72% by 1998. This 1998 census put the Hindu population in Pakistan at around 2 million, however, it was shown to increase to only 3.5 million in the 2017 census, that is, in almost 20 years. In fact, a comparison between the 2017 and 2023 census figures reveals that the Hindu share of the total population declined from 1.73% to 1.60%. The Christian population in the same period was also shown to have marginally risen from 1.27% to 1.59%. The Sikhs, despite their relentless demands, are not given a separate column for documentation, and are clubbed under the category of ‘others’. Nonetheless, the NADRA (National Database and Registration Authority) shows only 6,146 registered Sikhs in 2021, a gigantic downgrade from their numbers before the partition. In contrast, in India, Muslims, who are the largest minority group, registered a 4.4% increase, from 9.8% of the total population in 1951 to 14.2% in 2011. There are multiple reasons behind Pakistan’s pathetic demographic statistics. However, they can mostly be summed up in two factors- institutional discrimination and blatant impunity or even encouragement to radicalized social elements. Over the years, increased space to radical Islamist parties for political expediency or regional geopolitics has meant that the ‘Islam is in danger’ narrative that was employed to demand Pakistan has been sharpened to vilify ethnic, sectarian, and religious minorities. Attacks on minority places of worship have become routine, amid frequent reports of abductions, forced conversions, lynchings, and open calls for genocide. Among the nearly 4 million Hindus in Pakistan, around 90% live in the Sindh province. According to a report, it is estimated that around 1,000 Pakistani women and girls from religious minority groups between the ages of 12 and 25 are abducted, forcefully converted to Islam, and married to their abductors every year. This criminal practice, called a ‘human-rights catastrophe’ by the report, is most acute in the Sindh province, and although girls from all religious minorities are subjected to this brutality, it is most commonly enacted on Hindu girls. Around 20-25 Hindu girls are estimated to be kidnapped and converted in Sindh every month, which means that their already limited access to education, healthcare, and other public facilities is even more curtailed due to a prevalent fear of abduction. The police and judiciary often exempt the perpetrators who many times enjoy social influence and support for ‘scoring’ a conversion to Islam. Another major weapon that has been widely deployed in Pakistan to persecute minority groups has been the notorious blasphemy law. The blasphemy law, although in existence since colonial times when its purpose was to avert inter-religious conflict, was given an extremely harsh form under the military regime of General Zia-ul-Haq who is known for institutionalizing Islamization in Pakistan. The law has been weaponized to frivolously accuse persons from minority groups, most prominently Christians, spawning a culture of vigilantism, lynchings, glorification of perpetrators, and expulsion of persecuted people from the country. Prominent political figures such as the former governor of Punjab Salman Taseer and former Federal Minister for Minorites Shahbaz Bhatti have been assassinated for opposing the law, and judges who either convict vigilantes or acquit the falsely accused have to flee the country to save their lives. The pervasive misuse of the law is illustrated by the fact that since the 1920s till 1986, only 14 cases of blasphemy had been reported under the law, whereas at least 1,472 people have been charged under the same between 1987 and 2016. Even more disturbingly, at least 70 people have been reportedly murdered over blasphemy accusations since 1990, including the Sri Lankan Christian worker Priyantha Kumara. In addition to this, attacks on minority places of worship are frequent, however, those have never been tried under the blasphemy law in Pakistan. In August 2023, the fundamentalist group Tehreek-e-Labbaik reportedly led attacks in the Jaranwala area of Faisalabad in Punjab and ended up burning 21 churches and hundreds of Christian houses, over an allegation of blasphemy. A month prior to that, the 150-year-old Mari Mata temple of Karachi was destroyed and 2 days later, dacoits attacked a Sindh temple with rocket launchers. The Pakistani state has subjected its religious minorities to structural discrimination in every sphere. From vilifying them in school textbooks, underrepresenting or tokenizing them in government bodies, to systematically promoting their persecution through fundamentalist proxies, it has forced many people from the minorities to seek refuge out of the country. In the words of Pakistan’s former minister and media advisor to the President, Farahnaz Ispahani, the state has been enacting ‘drip-drip genocide’- a form of slow genocide- against its minorities, as it seeks to ‘purify’ Pakistan which literally translates to ‘the land of the pure’. (Author is a senior journalist & columnist. He has authored more than a dozen books)

Hindus Rashtriya Swayamsevak Sangh (RSS)

932

Balancing Tradition and Modernity: Explore RSS’s Swa Philosophy for Future Bharat

Rashtriya Swayamsevak Sangh (RSS), a prominent Hindu centric movement in Bharat, has consistently championed the concept of “Swa” or self-reliance. This principle is a cornerstone of the RSS’s five-fold transformation agenda, emphasizing a self-sufficient and sovereign nation. The roots of this idea are deeply embedded in ancient Bharatiya wisdom and philosophy, which played a significant role during the Indian freedom struggle. Dr. Shailendra Kumar Pathak The concept of Swa, or self-reliance, is not new to Bharatiya thought. It finds its origins in ancient Hindu scriptures and philosophies, which emphasize the importance of self-sufficiency and inner strength. Vedas, Upanishads, and Bhagavad Gita all advocate for self-dependence and personal growth as a means to achieve higher state of being. In the realm of education, Swa emphasizes the importance of indigenous knowledge and learning systems that are rooted in Bharat’s rich cultural heritage. Traditionally, Bharatiya education was imparted through Gurukuls, where students received holistic education including Vedic scriptures, mathematics, science, philosophy, and arts. This system fostered self-discipline, ethical values, and a deep connection with nature and society. Reviving this model, modern initiatives have focused on integrating traditional knowledge with contemporary education. For instance, Gurukul system is being adapted to contemporary contexts, promoting a balanced education that nurtures intellectual, emotional, and spiritual growth. Philosophy of Swa in healthcare is reflected in the prominence on Ayurveda and other traditional healing practices. Ayurveda, an ancient Indian system of medicine, focuses on the balance between body, mind, and spirit. It advocates self-care and preventive measures through natural remedies, diet, and lifestyle adjustments. This approach aligns with the global shift towards holistic health and wellness. Institutions like All India Institute of Ayurveda are working towards integration of traditional practices with modern medical science, highlighting the relevance of Swa in promoting a comprehensive healthcare system. Agriculture in Bharat also embodies the principle of Swa, particularly through sustainable farming practices. Traditional Bharatiya agriculture emphasized harmony with nature, using techniques like crop rotation, organic farming, and water conservation. These practices are being revived to address modern challenges viz., soil degradation, water scarcity, and climate change. Movements like organic farming and natural farming, inspired by traditional knowledge, are gaining momentum, promoting food security, environmental sustainability, and farmer self-reliance. Idea of Swa is reflected in a large treasury of arts, crafts, and literature that are part of the Bharatiya knowledge system. Classical dance, music, and painting are examples of traditional art forms that represent the cultural identity and spiritual ethos of Bharat. These artistic endeavours are essential to the social and cultural fabric and go beyond simple modes of amusement. In order to keep these customs alive and relevant, organisations and cultural institutions are actively working to promote and maintain them. The significance of self-governance and community-driven development is implied by Swa in the context of governance and social organisation. Decentralised government, like the Panchayati Raj system, gives local groups the authority to manage resources and make decisions. This system promotes local accountability and participatory democracy by mirroring the age-old Bharatiya practice of village self-governance. Moreover, the principle of Swa in Bharatiya knowledge system extends to spiritual and philosophical realms. Bharatiya philosophy, particularly Vedanta, emphasizes self-realization and self-awareness as paths to ultimate truth. Teachings of sages like Adi Shankaracharya, Ramana Maharshi, and Swami Vivekananda focus on understanding the self and achieving inner peace and enlightenment. These teachings have universal appeal and continue to influence global thought on spirituality and human consciousness. RSS’s conception of Swa is largely based on these archaic writings and customs, which see self-reliance as a complex idea with elements of the social, cultural, spiritual, and economic spheres. It advances the notion that real independence and prosperity can only be attained by a country, just like by an individual. Swa and Bharatiya Freedom Struggle Concept of “Swa” (स्व), was crucial to India’s freedom movement emphasising self-determination, and self-governance. Deeply ingrained in Indian philosophy, the idea of “Swa” impacted numerous leaders and movements working to free India from British colonial rule. Mahatma Gandhi and Swaraj Swaraj: Literally meaning “self-rule,” this was one of Gandhi’s main points of contention. Gandhi saw Swaraj to be self-governance and self-sufficiency on a personal and communal level in addition to political independence. Swadeshi Movement: Gandhi used the word “Swa” directly when he called for an Indian industrial boycott and a boycott of British goods. He promoted the use of hand-spun khadi as a symbol of independence.Khadi & Village Industries: Traditional crafts and small-scale industries were to be revived as part of Gandhi’s vision of self-sufficient villages. This was viewed as a means of empowering nearby communities and achieving economic independence. Non-Cooperation Movement: This movement, which took place between 1920 and 1922, encouraged Indians to adopt self-reliance and disengage from British institutions in order to reject British control peacefully.Gangadhar Bal Tilak: “Swaraj is my birthright, and I shall have it.” This well-known statement of Tilak emphasised Indians’ entitlement to self-governance. He was a fervent supporter of gaining independence by self-help and education. RSS’s Five-Fold Transformation Agenda RSS’s five-fold transformation agenda, known as Panchamukhi Vikas, aims at holistic national development. Swa, or self-reliance, is a key component of this agenda, which also includes the revitalization of education, health, economy, and spiritual and cultural values. Components of Panchamukhi Vikas (Five Faceted Development) Implementation of Swa The concept of “Swa” by the Rashtriya Swayamsevak Sangh (RSS) emphasizes self-reliance, self-respect, and a commitment to cultural and social development rooted in indigenous values. This philosophy has been implemented through extensive work across various sectors in Bharat, leveraging statistics, examples, and case studies to illustrate its impact. In the realm of education, the RSS has promoted self-reliance by establishing numerous educational institutions through its inspired organizations like Vidya Bharati, which runs around 13,000 schools with over 3 million students enrolled. These schools focus on holistic development, integrating modern education with traditional Bharatiya values. A case study of Saraswati Shishu Mandir schools reveals a significant improvement in student performance and community involvement. These institutions not only emphasize academic excellence but also instill a

Hindus Human Rights

847

Akhand Bharat: Manifestation of Spiritual Nationalism

‘Indian Nationalism’ is quite different from European or the Western Nationalism. In this context, it is important to bust this myth propagated by the colonial and Marxist historians that the rise of nationalism in India was an outcome of British rule hence it needs to follow the paradigms set by ‘Western Nationalism.’ The trajectory of Western nationalism and Indian nationalism are altogether different. Arun Anand We have been talking about Akhand Bharat i.e. an undivided India since independence. Many people, especially the youth of today’s generation, consider this concept impractical. Those who oppose this concept often ask the question whether the formation of Akhand Bharat would mean that we will join Pakistan, Bangladesh and other neighbouring countries with present India as a geographical unit? Does the idea of Akhand Bharat include only the Indian subcontinent? Where do countries like Cambodia, Vietnam, Thailand, Indonesia, which have a deep influence of Hindu culture, find a place in the concept of Akhand Bharat? Will any other country be ready to give up its existence and merge into a unit to make Akhand Bharat a reality? Is it even possible? The answer to these questions can be given in one sentence – Akhand Bharat implies a continuous cultural flow whose root is spirituality, not materialism. Therefore, geography is secondary in the concept of Akhand Bharat. It is not necessary that all countries merge with each other. The eternal consciousness of Sanatan Dharma and Hindu culture has been the basis of the dharma-based life of societies and communities settled on a large part of the earth. With time, this consciousness based on eternal values got lost in many regions. Led Islamic preachers and Christian missionaries, countries were invaded, cultures were destroyed and massive conversions by force were carried out. Exploitation, racism and colonialism were the hall marks of these campaigns. In Bharat too, an attempt was made to eliminate this cultural consciousness from eight century AD onwards. Unfortunately, there was no course correction after independence. But the consciousness based on eternal values is basically spiritual in nature, so it was not possible to eliminate it. In India, with the efforts of the Rashtriya Swayamsevak Sangh (RSS) and many other spiritual, social and cultural organizations, there has been a re-emergence of the Bharatiya consciousness. This consciousness is still prevalent on a large part of the earth. When this consciousness emerges in a strong form in various other regions, the dream of Akhand Bharat will come true. Even if all countries are not named India or Bharat on the political map, wherever the values on which Bharatiya consciousness is based are re-established, all those territories and societies will be a part of ‘Akhand Bharat’. Indian vs Western Nationalism One of the key reasons that has led to this confusion over the concept of Akhand Bharat is the absence of understanding the Indian concept of nationalism. What ‘nationalism’ means for Indians is however vastly different from what ‘nationalism’ means for the West. The time has come for the West to look at Indian nationalism from an Indian lens and not through their own perspective which is deeply flawed because of the oppressive and colonial character of Western nationalism. According to Merriam Webster dictionary, Nationalism means “loyalty and devotion to a nation; a sense of national consciousness exalting one nation above all others and placing primary emphasis on promotion of its culture and interests as opposed to those of other nations or supranational groups.” The dictionary further mentions in an additional note, “intense nationalism leads to war”. Thus, nationalism, in the Western framework, is seen as an oppressive concept that leads to wars and conflicts. While the concept of ‘nationalism’ in Bharat or what we may call, ‘Hindu nationalism’ dates back to thousands of years, it is a very recent phenomenon in the West. The western concept of ‘Nationalism’ originated from the French Revolution in 1789. If you look at the map of mid-eighteenth-century Europe, you will find that there were no ‘nation-states’ as we know them today. What we know today as Germany, Italy and Switzerland were divided into kingdoms, duchies and cantons whose rulers had their autonomous territories. Eastern and Central Europe were under autocratic monarchies within the territories of which lived diverse peoples. They did not see themselves as sharing a collective identity or a common culture. Often, they even spoke different languages and belonged to different ethnic groups. The Habsburg Empire that ruled over Austria-Hungary, for example, was a patchwork of many different regions and peoples. It included the Alpine regions — the Tyrol, Austria and the Sudetenland — as well as Bohemia, where the aristocracy was predominantly German-speaking. It also included the Italian-speaking provinces of Lombardy and Venetia. In Hungary, half of the population spoke Magyar while the other half spoke a variety of dialects. In Galicia, the aristocracy spoke Polish. Besides these three dominant groups, there also lived within the boundaries of the empire, a mass of subject peasant peoples – Bohemians and Slovaks to the north, Slovenes in Carniola, Croats to the south, and Roumans to the east in Transylvania. Such differences did not easily promote a sense of political unity. The only tie binding these diverse groups together was a common allegiance to the emperor. Noted historian David Sasson who earned his PhD under Eric Hobsbawm, one of the foremost authorities on Western nationalism, observed in his introduction to a collection of essays and lectures by Hobsbawm ‘On Nationalism’, “In Europe, nationalism was the product of the ‘dual revolutions’, the French Revolution and the British Industrial Revolution. Some, such as the historian Elie Kedourie (who defined nationalism as a political religion), suggested that the invention of nationalism could be traced back to German Enlightenment thinkers such as Immanuel Kant and Johann Gottlieb Fichte in response to Napoleon’s occupation of German territory.” John Hutchinson underlined the true character of Western nationalism in Nations and War as he wrote, “The ideology of nationalism, powerfully articulated in the French Revolution, emerged in late eighteenth-century

Blog Post