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When Lord Rama came back to the city of Ayodhya after killing Ravana, the people of Ayodhya, cleaned Ayodhya and decorated with the light of lamps in the night. After that, it has become a tradition that lights are lit to reduce the darkness of Kartik Amavasya. This festival has celebrated for five days from Dhanteras to Bhai Dooj.
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एक तरफ कोर्ट फैसले में खुद कहता है कि मंदिर तोड़कर मस्जिद नहीं बनी थी तो भी फैसला उनके हक में दिया जाता है जिन्होंने मस्जिद तोड़ी थी।
www.postbull.com/madani-said-on-the-decision-of-ram-templ...
Ayodhya est une des villes sacrées de l'hindouisme: c'est la ville natale du dieu Rama, héros du Ramayana.
La fête de Diwali (une semaine en Novembre) célèbre la victoire de la lumière sur les ténèbres, de la connaissance sur l'ignorance, du bien sur le mal. C'est la plus grande fête de l'Inde et elle commémore le retour de Rama dans sa ville natale Ayodhya. A cette occasion, des petites lampes à huile sont disposées le long des ghats et Ayodhya a battu le Guinness World Reords avec 2 400 000 lampes.
Des 2 côtés des ghats, des coupelles sont disposées. Elles seront remplies d'huile, munies d'une mêche et allumées le 12 Novembre au soir. 2000 étudiants ont été mobilisés pour l'allumage...
La tribune officielle qui a accueilli le Président Modi...
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STUDENTS' .
FEDERATION.
Friel"ldS,.
~\f OF INDIA.
UNITE AGAINST THE COMMUNAL ONSLAUGHT! .
03.07.03.
to whip up communal .
Ram temple would be built at Ayodhya shows the urgency with which the Sangh Giroh Is trying .
.
Vajpayee and Advani's public pledges at the funeral of Ramchandra .
Paramhans.
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passions before the forthcoming Assembly and Lok Sabha polls. These .
~E-that a .
statements come close on the heels of the farce of a so-called 'negotiated' settlement of the Ayodhya portraying the minority community as being stubborn while it was in fact the Sangh Giroh itself which .
issue. Following a script that has become repetitive by now, the Kanchi Sankracharya.
was making the outrageous .
demands. had once again taken the lead in staging a charade whose only objective was to create a communal polarisation.
pretences of a 'moderate' face. It is shameful indeed that the Prime Minister and the Home Minister of .
by .
As the polls approach and the Sangh Giroh confronts the prospect of a debacle, it is dropping all .
our country, who are duty-bound.
\{ .
( process of law and disregarding whatever verdict the Supreme Court gives in the Ayodhya issue. Yet, a .
different outcome cannot be expected when the Home Minister in question is himself the prime accused .
to uphold the Constitution,in the conspiracy to demolish the Sabri Masjid: a charge which the CBI-under the purview of the Prime .
Minister's Office are making promises of subverting the dueinstitutions of our republic has been one of the major goals of the RSS-BJP while in office. The .
is now tring hard to absolve him of. Indeed, the subversion of the democratic .
for one of the most gruesome incidents of the Gujarat carnage were let off by a Vadodara court because .
forced to turn hostile because of the threat to her and her family's life by the RSS-BJP. .
extent to which this subversion can go is btought out by the Best Bakery case where those responsible .
of the collusion of the police and prosecution with the accused and the fact that the prime witness was .
........ .
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unpopularity of the NDA regime as a result of its anti-people policies. The single-minded pursuit of nee-liberal economic polices has led to the immiserisation of the vast majority of the people of the country. The countryside has been particluarly hit by the plummetting of primary product prices due The attempts to ressurect the Ayodhya issue must be seen in the context of the increasinginvestment and poverty all-eviation programs.-The peasaAtry was..left to fend.for itself in wbat.wasJne stagnation, raising urban poverty and unemployment. The economic policies of the present government .
to trade liberalisation on one hand and the government's policy of cutting expenditure on agricul.tural .
most severe drought in the recent past. The cutback in government expenditure has also led to industrial .
have only benefited domestic and foreign capital. Among other things, they have made immense gains .
touch new heights in our country. .
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by being able to buy up PSUs for a song-a loot of public resources which has also seen corruption.
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has sacrificed the interests of our people by its abject subservience .
Not just in the economic sphere, but in the case of foreign policy too the NDA government.
to US-led imperialism. It has .
increasingly taken a stance allowing US intervention in the Kashmir issue while endangering the unity .
which prevented our troops being used as a mercenary force for the occupation of Iraq. .
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and integrity of our country by raising communal demands like the trifurcation of Kashmir and Ignoring .
Popular anger against these policies led to the rout of the BJP in the last round of Assembly the legitimate democratic aspirations of the Kashmiri people. It was only vigorous popular opposition.
more aggressively in the recent past. Moreover, the principal opposition party, the Congress, elections, and it is the fear of this being repeated that has seen it pursue its Hindutva agenda much .
stand against this communal attack. Rather it has chosen to adopt a ·soft-Hindutva' stand, w1th 1ts despite its oft-repeated claims of being a secular force has completely failed to take a consi_ste.nt .
mobilisation for electoral gains. ' .
,o \ leaders like Oigvijay Singh seemingly competing with the RSS-BJP in trying to use communal .
The Gujarat carnage was a grim reminder of what a fascistic force like the Sangh G1roh IS (S. .
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. . v.e~ .
these forces to divide the people on communal lines for their narrow ends. The present conjuncture .
capable of doing in an attempt to hold on to state power. The coming months will see further att~mpts by .
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calls for all secular and democratic-minded sections of our society to remain united and give a .
fitting rebuff to the designs of the RSS and its Parivar..
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Anubhuti Maurya \ ' ~ 1 {)'V""\.
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Secretary, JNU-SFI 'N('\..\J _.\ Q_,'\f\'\0 '\ ~~U-) 1\ \ ~ \..:· Sd/-",:Jyotirmoy Bhattacharya.
President JNU-SFI.
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Indeed, there is something very weird about the Ayodhya judgement and even the reactions it evoked. The judgement forsook the principle of hard facts and reasoning in taking cognizance of nebulous notion such as faith and belief. Even on that count, it may be contestable that what is construed as belief of the majority of Hindus, is really the fabricated notion by the unscrupulous politicians hammered into the minds of gullible millions in recent times. If it was the belief of the majority of the Hindus, the history would have provided evidence of some disturbances during the five centuries of existence of the Babri masjid. The entire controversy started only after the idol of Ram Lalla was placed under the central dome surreptitiously by some miscreants in 1949 in the frenzied communal context of those times. It was ostensibly a political move, which launched a lasting communal contention that eventually culminated into destruction of a historical structure and created countrywide mayhem devouring thousands of lives and most importantly the social contract between the country and its minorities, which has been the basis of our nationhood. Leave apart the majority of Hindus of India, even their majority in Ayodhya also does not believe that Ram was really born under the central dome. There are many temples in Ayodhya which are known to be the birthplace of Ram. It is only the Sangh Parivar which initiated and propagated this notion for mobilization of Hindus for its political objective. .
This judgement has validated that evil politics by accepting that it was the place of birth of Lord Ram as per faith and belief of the Hindus as Justice Agrawal wrote and The disputed site is the birth place of Lord Ram
Hindus have been worshipping the place
and visiting as a sacred place of pilgrimage since time immemorial as Justice Dharam Veer Sharma wrote. The main slogan of the Hindu zealots, mandir vanhi banayenge (we will build the temple at the same spot) is enabled by the judgement, vindicating their stand that it was the birthplace of Ram. The least that could have been done by the judges is at least to grant the Babri mosque site to the Muslims. It is futile to say, as Chidambaram observed that it has nothing to do with the act of demolition of the Babri masjid on December 6, 1992. Once this judgement validated the basic claim of the vandals that the masjid was an illegitimate structure built after destruction of the Ram temple, the criminal case gets automatically weakened. The award of the title of the desired land to them accorded moral justification to the vandals act in retrospect. Even without this judgement, it was inconceivable that someone like Advani would be convicted for the vandals act. With the judgement, all those provocations of Advani and party that led the frenzied mob to raze the domes to ground get transformed into quasi truth. .
The Judgement is falsely defended as reconciliatory. It does not reconcile anything, when it openly gives out the Hindus what they even could not expect themselves. The fact that there was no adverse reaction to the judgement from people anywhere is no proof that it was accepted by all the communities. In any case only the Hindutva forces have been the trouble mongers; Muslims just expected a fair deal from the court. They had kept calm when someone installed a Ram idol right at the centre of their masjid; they maintained it when the locks were put around the idol and later opened allowing the Hindus to perform pooja in their masjid; they preserved it even when they were communally abused all over the country during Advanis Rath Yatra; they controlled it when it was demolished by the .
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AKHIL BHARATIYA VIDYARTHI PARISHAD .
10/10/2003 .
ASI. AYODHYA AND THE MARXIST LIES .
FriendsY,esterday's SFI pamphlet (9.10.03) is nothing but a bunch of lies written in flowery English .
By hoodwinking and distorting facts and evidences the Marxist School of Thought in .
language. Indian historical writings, "the intellectually defunct Marxist scholars" have survived in the borderline of Indian Intellectual Mainstream till today. To expose the true white lies of the Marxist Goons and their campus "official criminal" the SFI, ABVP would like to bring in more facts about the ASI report and the Ayodhya dispute. ABVP challenges SFI (if it is so sure about the truthfulness of its stand) it should come in for a open conference on this issue with ABVP in near future. We shall cite in few more examples of the many evidences from various sources to prove our stand further. ~ .
A. Fuhrer in his "The Monumental Antiquities and Inscriptions in the North-Western .
Provinces and oudh" (Archaeological Survey of India Report, 1891, pp 296-297); "Mir Khan built a .
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masjid in Ayodhya in A.H. 923 (1528 A.D.) during the reign of Babar which still bears his name. .
This old temple must have been a fine one, for many of its columns hav_e been utilised by the lj. .
.
H.R. Neville in the Barabanki District Musalmans in the construction of the Babars Masjid". .
Gazetteer, Lucknow, 1905, pp 168-169, writes: "the Janmasthan temple was destroyed by Babar". .
Neville further states in the Fyzabad District Gazetteer, Lucknow 1905, pp 172-177: "The.
Janmasthan was in Ramkot and marked the birth place of Rama. In 1528 A.D., Babar came to .
r .
Ayodhya and halted here for a week. He destroyed the ancient temple on its site built a mosque, .
still known as Babar's Mosque". In Bhai Man Singh's Pathi Janam Sakhi composed in 1787 Anno Vikrami/1730 A.D. we do get the mention of Guru Nanak visiting Ayodhya Ram Janmasthan around s with his Muslim disciple Mardana : "Mardania I eh Ayodhia Nagari Sri Ram Chandraji Ji 1520'.
Ri, so chal, iska darsa Karile" ("Mardana" this Ayodhya citiy belongs to Shri Ramchandra Ji, so let In Mrs. A. Biveridge translation of Babar-Nama published in 1926 gives the .
us have its darsana). .
account by Mir Baqi the Commander of Babur, "at the Janma Bhumi site Hindu temple were built several times whenever the Mussalmans destroyed it. Finally under the order of Babur this grand temple was destroyed and a new masjid was built which came to be known as the Janmabhumi .
Masjid". Now coming over to the archaeological evidences a most significant find is a Devanagari .
Inscription of the 12th century known as the Hari-Vishnu Inscription. The inscription is comp9sed .
in high-flown sanskrit verse. Line 15 of this inscription, for example clearly tells us that a "beautiful .
temple of Vishnu-Hari built with heaps of stones ... .. and beautified with a golden spire....... unparalleled by any other temple by earlier kings." {Evidence found by Prof. 8.8. Lall and Gupta in the 1970s}. .
Further another couplet found by the ASI recently related to "the honour of Hari-Vishnu .
found in the F3 trench" belies the SFI claim that no Vashnavite Evidence were found. Both .
these two evidences destroys the claim of the opposite side. "The terracotta images ofthe Gods and Goddesses, Yakshas, Yakshis, Kirtimukhas, Puranaghattas, Double Lotus Flowers and .
the Terracotta image of the Mother Goddess (Durga) of the Kushan period" falsifies the claim .
that the structure was Islamic from the beginning (ASI Report). The "Hari-Vishnu Inscription" as examined by Ajay Mitra Shastri, Chairman of the Epigraphical Society of india gives the following summary: ".....This wonderful temple was built in the temple city of Ayodhya situated in Saketamandala ... line 19 describes God Vishnu as destroying King Bali" (1992-93 Report of the .
Archaeologist Dr. 8.8. LaII and Gupta after the digging of the trenches immediately after the .
demolition). "In the trench number F4 a panel of dwara-palaka (gate keeper) was discoveredu (ASI .
Report). .
Friends, these are few of the evidences which are worth mentioning. There are many more .
from the literary and the Archaeological sources which we shall bring it in public in future. It is time for SFI to stop their game of white lies and not force the ABVP to open up their dirty can of worms. In our next issue we shall expose the lies of SFI in relation to GSCASH and Mahi-Mandavi. .
We also greet the JNU community on the occasion of Valmiki Jayanti. .
Vande Mataram ! .
Sd/-Sd/-Shrish ChandraAjit Kumar Singh .
President, ABVP, JNUSecretary, ABVP, JNU .
.. .....-.... ,. .
~. AISA. JNU .
.
Khudai Khidmatgar organized a camp in Ayodhya Dec 23-25. Around 55
participants from eight states attended the leadership camp. The program
included "parbhat pheri" from Ayodhya Railway Station to Saryu river and
"sharm-daan" at Saryu Ghat.
‘अयोध्या की वह स्याह रात’ पुस्तक का हुआ विमोचन
लखनऊ, 30-01-2015। देश के दो प्रतिष्ठित पत्रकारों सुश्री कृष्णा झा और
श्री धीरेंद्र कुमार झा द्वारा लिखित पुस्तक ‘अयोध्या की वह स्याह रात’
का विमोचन आज यहां उत्तर प्रदेश प्रेस क्लब के सभागार में न्यायमूर्ति
हैदर अब्बास रजा द्वारा किया गया। यह पुस्तक अयोध्या में 22-23दिसंबर
1949 की रात बाबरी मस्जिद में राम लला के प्रकट होना का वस्तुनिष्ठ सच
बयां करती है। घटना के मिथकीकरण की कोशिशों और उसकी आड़ में देश की
धर्मनिरपेक्ष चरित्र को कलंकित कर राजनीतिक सत्ता हथियाने की हिन्दू
महासभा की साजिशों का तथ्य आधारित भंडाफोड़ करती है।
किताब विमोचन समारोह की अध्यक्षता लखनऊ के वरिष्ठ बुद्धिजीवी और
संस्कृतिकर्मी आबिद सुहैल ने की। इस अवसर पर अन्य लोगों के अलावा पुस्तक
के दोनों लेखक, अनुवादक श्री अनिल राजिमवाला, प्रकाशक श्री एलके खन्ना और
अनेक स्थानीय लेखक, पत्रकार, बुद्धिजीवी और संस्कृतिकर्मी उपस्थित थे।
.
aisa HC Ayodhya Verdict: Legitimising `Faith' Over Evidence, Reason and Jus-.
1.10.10.
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Yesterday the Lucknow bench of the Allahabad High politically coloured statements on theological issues? The.
Court delivered the much-awaited verdict on the Ram Janam- Allahabad HC has thus substantially overstepped its role, with.
bhoomi-Babri Masjid issue. In what has been correctly referred dangerous implications..
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to by constitutional experts as `panchayati justice' dictated by Dangerous Precedence.
political compulsions rather than by facts or legal consider-.
ations, the court entirely dismissed the petition of the Sunni India has a complex history: there are records of Hindu.
Waqf Board. Instead, the court shockingly held that as per the temples coming up after the demolition of Buddhist monasteries,.
`beliefs' of Hindus, the property under question is indeed the of mosques being built after the demolition of temples and vice.
birth place of `Ram Lalla Virajman'. Further, according to the versa. These are incidents of the past, which happened when.
HC, a Ram temple previously existed at the disputed site, which India was not a declared secular, democratic republic (unlike.
was demolished to construct the Babri Masjid - and therefore, the 1992 demolition of the Babri Masjid). Now, in modern India,.
the Hindus can claim rights over the property. After having thus is the Allahabad HC verdict (which gives credence to purported.
dismissed the Muslims' legal claim over the property, the court `beliefs' of some alleged and unproven wrongs committed in.
has then proceeded to nevertheless allocate one-third of the disputed the ancient and unrecorded past) the right way of dealing with.
property to the Sunni Waqf Board. our history? Such precedence will lead to complete chaos in.
the country and a complete destruction of our secular polity..
`Faith' Prevailed Over Facts and Evidence What the court has essentially done is that it has paved the way.
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This bizarre verdict is indeed historic - for probably the for more Babri Masjids to happen. It has in a sense legalized,.
first time, a court of law has dealt with what is essentially justified and strengthened the very ideological basis of `belief'.
a dispute over land, property and ownership on the basis which led to several patently illegal acts such as the installation.
of purported `faith'. And the Sangh Parivar is already gloating of Ram idols within the Babri Masjid premises and the demolition.
over this legal `stamp of approval' on a matter of `faith'. of the mosque in 1992..
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So, what is the basis of the HC judgment? How do the Hindu By allowing `faith' and `belief' to guide a legal verdict in.
groups have claim to 2/3rd of the land (1/3rd to the representa- the court of law, the Allahabad HC has set an extremely dan-.
tives of `Ram Lalla Virajman' and 1/3rd to the Nirmohi Akhada)? gerous precedent. Now, what can stop someone from arguing.
The three judges in this case have different opinions. Two of in court (quoting the Ayodhya verdict as a precedent) that it is.
the judges have concluded that a Ram temple indeed existed the `belief' of Hindus that people of the same gotra are brothers.
at the site and was subsequently demolished for constructing and sisters and therefore should not be allowed to marry? Or.
the mosque. It is to be noted that there is NO established, con- that it is the `belief' since times immemorial that widows should.
clusive historical and archeological basis for coming to such a commit sati and should be revered for it?.
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sweeping decision. The much touted ASI report (prepared during The Future Challenge of Defending Secularism.
Vajpayee's NDA regime) which claims that there was `some.
large Hindu structure' existing at the site has been questioned Some commentators have applauded the HC's attempts at.
by several eminent historians. Moreover, even the spurious ASI `reconciliation' - since both the Hindus as well as Muslims have.
report does not pretend that demolition of a temple had indeed been given some land (it is another matter that the RSS and the.
taken place, or that Lord Ram was born at the site! The basis of BJP have already started throwing hints that the Muslims should.
the verdict is thus `faith' and `belief' (of the Sangh Parivar and its give up their land for the construction of a grand Ram Temple.
advocates), not facts and evidence. A look at the some of the in the spirit of harmony and `amity'!). The fact of the matter is.
conclusions the judges raises extremely disturbing questions that any real `reconciliation' can only happen on the solid.
for our secular and democratic polity: basis of justice and truth. The HC verdict not just operates.
on `faith' and denies justice, it also dangerously ratifies the.
"This court is of the view that place of birth, that is Ram very ideological basis of `faith' which led to the demolition.
Janmabhumi, is a juristic person. The deity also attained of the Babri Masjid. Thus, shockingly, according to the verdict,.
divinity like Agni, Vayu, Kedarnath. Asthan is personified Hindu `beliefs' prove that the 500-year old Masjid was an `illegal'.
as the spirit of divine worshipped as the birthplace of Ram structure and that the Muslims had no business praying there!.
Lala or Lord Ram as a child." (Justice D V Sharma) And this is precisely why the HC verdict cannot be termed.
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"It is declared that the .... disputed structure being the as a genuine step for `reconciliation'..
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deity of Bhagwan Ram Janamsthan .. as per the faith and The Ayodhya case is a true test of our secular and demo-.
belief of the Hindus, belongs to the plaintiffs [Hindus]" cratic credentials. The system has till now miserably failed this.
(Justice Sudhir Agarwal) test - whether it is the judiciary or the executive (the surrepti-.
.
"The disputed building [Babri Masjid] ... was built against tious placing of the idols in the mosque, the opening of locks.
the tenets of Islam. Thus, it cannot have the character of of the mosque for worship by Hindus and the 1992 demolition.
a mosque" (Justice D V Sharma) for instance). Predictably the matter is now going to be placed.
before the Supreme Court. If at all we want to safeguard any.
In a secular democratic state, all arms of the state have to notions of being a modern, democratic state, the Supreme.
respect every citizen's religious faiths and beliefs. However, the Court will have to correct the dangerous precedent set by.
state should not and in fact cannot arbitrate disputes on the the Allahabad High Court..
basis of the `faiths' and `beliefs' of any community - this is.
precisely the difference between a secular democratic state The Sangh brigade has already started making celebra-.
and a theocratic, fascist state. tory noises, and secular progressive forces in the country.
will have to remain alert to thwart the Sangh's attempt to.
Moreover, on what basis can the three judges determine use the court verdict to fuel its long-standing campaign.
what constitutes `Hindu' beliefs and faiths? Or what is against the against secularism and democracy..
`basic tenets of Islam'? Can any court accept the Sangh Parivar.
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and its advocates as the authentic representatives of `Hindu.
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beliSehfse'?pIhsailtikthaeSjhoebkohfaar,cPoruerstidoef nlat,wAtIoSApa, sJNs Usweeping and Sucheta, Gen. Secy., AISA, JNU.
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Ayodhya est une des villes sacrées de l'hindouisme: c'est la ville natale du dieu Rama, héros du Ramayana.
Une cérémonie (puja) dans un des nombreux temples d'Ayodhya.
Prince Rama Of Ayodhya
Run DMT
Quiet Hooves
Winks
Emily Reo
Attached Hands
Rabbit Punch
Dark Sea Of Awareness
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STUDENTS' FEDERATION OF INDIA .
.,.
ALL INDIA STUDENTS' FEDERATION s 3 .
14.10.03 1.
' DEFEAT THE SANGH GIROH's CRIMINAL CONSPIRACY IN AYODHYAIFriends, ~ .
Praveen Togadia has once again shown himself for the thug he is by threatening communal riots across the ..t country if the VHP is not allowed to go ahead with its infl~mmatory and provocative programme in Ayodhya on ".
october 1ih. There is no doubt that the only place for Togad1a and h1s followers, who have repeatedly flaunted their.
defiance of the law of the land, is behind bars. However, one has to reckon with the fact that they can count among.
their accomplices the Prime Minister of the country, who, when asked to take action to defend public order and.
communal harmony, asks us to ..trust the VHP''. If our memory of 6th December, 1992 had become dim, Mr. Togadiahas now reminded us in quite explicit terms the VHP plans to do.The VHP's ultimatums on the Ayodhya issue have a very blatant correlation with election dates. Last year thesame VHP-Bajrang Dal had given the call for a shiladaan programme just prior to the Gujarat Assembly elections, the.
BJP having lost badly in the earlier municipal elections in the state. The culmination of this communal campaign was.
the unprecedented state-sponsored carnage of February-March which claimed thousands of innocent lives. The.
electoral motivations are even more crudely obvious this time round: the VHP's demand is for a Central legislation on.
the Ayodhya issue. The implication is clear. vote the BJP to power with a majority of its own in the coming Lok Sabha.
elections and the temple will be built in Ayodhya regardless of the Supreme Court's decisions..
However the experience of the years of NDA rule have made the people wise to the Sangh Giroh'sI machinations. Along with Togadia's statement, today's newspapers also report the opposition expressed by the.
people of Ayodhya to the VHP's call. Relatives of the victims of the condemnable Godhra incident-on whose tragicdeaths Modi built his fascistic theory of action and reaction-have come out openly against harassment by thelumpens of the Sangh Giroh. Faced with this popular opposition to its gameplan, the Sangh Giroh has become.
increasingly desperate. Vajpayee no longer goes about with his moderate mukhota, engineering cynical proposals of.
'negotiated' settlements through sants and seers. He explicitly echoes VHP-Bajrang Dal.
's defiance of the Supreme.
Court and the law. For, it is clear that if it wants to escape the wrath of the people, it is only in the VHP that the Sangh.
can trust..
What is unfortunate is the complete opportunism shown by the principal oppositional formation, the Congress, ,\in the face of this communal threat. As ~result the lack of any initiatives on people's issues and given its continued.
commitment to the anti-people policies of liberalisation, the Congress is trying to hold on to power by compromising on .
3{ '·.
the issue of secularism. Its leaders like A.K. Antony are publicly hobnobbing with criminals of the Sangh Glroh like.
Togadia. Even in our own campus we find the same tendency at work, with the NSUI welcoming a well-known ;\\\,e.
communal and casteist lumpen who was the President of the ABVP's JNU unit into its organisation and bringing out.
processions in which known communal elements ofthis campus participate. :1\CThe Sangh is today trying to drag our country back into medieval times by its communal politics and the lf9.
opportunism of formations like the Congress can hardly be an answer to it. We call upon all progressive, democratic-i,\'\eminded and secular people to unite behind the Left and democratic alternative and give a fitting rebuff to the RSS-nts.
VHP-ABVP's politics of hate. .
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PUBLIC MEETING ~s..
Guest Speakers: ntneCOM. PRAKASH KARAT COM. D. RAJA n\tted.
[Polltbureau Member, CPI(M)] [National Secretary, CPI] 1\a\or.
14.10.03 (Tonight), 9:30p.m. Sutlej Mess (){ th8 Jous\'i.
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SFI-AISF PANEL FOR JNUSU ELECTIONS 2003 .
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President: ROHIT Vice-President: ENA PANDA.
General Secretary: B. MAHESH SARMA Joint Secretary: MURTAZA All ATHAR .
sss SISJYOTSNA SINGH A. ARUN PRASHANTH SLL&CS.
ATIF ANWARLATIKA BISHNOI GUNJAN SINGH FAUZAN ABRARMUQBIL AHMAR .
NILA MOHANAN .
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KUNAL KASHYAPSONA MITRA RAJIV KUMAR RANJAN MANIZAH IMAMSUMEET R. MHASKAR SHELLY JOHNY RAVIBHUSHAN .
Sdi-.
ANUBHUTI MAURYA, SHAMSHAD A. KHAN, Co-Convenors, Central Campaign Committee, SFI-AISF .
.
.
‘House’, 1994
From the series Shelter, 1994–99
Vivan Sundaram
Kalamkhush handmade paper, steel, wood, water, glass, brake grease, acrylic paint, video
Vivan Sundaram transitioned from painting and drawing in the early 1990s to embrace a broader, spatially oriented approach. ‘House’ portrays his reflections on the changing political landscape and communal tensions in India at the time.
Held by a metal armature, the installation elaborates on the concept of refuge. A walled sanctuary cast in kalamkhush (paper handmade from khadi, the hand-spun, natural-fibre fabric promoted by Mahatma Gandhi during India’s anti-colonial struggle), ‘House’’s surface carries embossed emblems of the tools of labour and speaks to collective struggles against power.
Alongside a mineral hue reminiscent of coagulated blood, the outer walls exhibit marks of brutality:
scattered limbs, jagged outlines of weapons, and closed windows. Within, a pedestal bears a wide-brimmed vessel filled with water, and flickering through the transparent base of the bowl, a fiery video projection conveys an allegory of simmering injustice.*
On 6 December 1992, an organised mob of Hindu activists demolished a sixteenth-century mosque, the Babri Masjid, in Ayodhya, India. They contended that the mosque had been built upon the site of a Hindu temple that had commemorated the birthplace of the god Ram – a mosque-temple debate ongoing since the nineteenth century. The destruction of the mosque triggered riots across the Indian subcontinent, in which some thousands were killed. This communal violence had a profound impact on many members of India’s artistic community. Vivan Sundaram recalled that there was “enormous despair”, which “shook the belief system of those brought up with Nehruvian ideals of secularism. There was a crisis.” Several artists were compelled to make works in response, and some, such as Rummana Hussain and Sheela Gowda, radically re-oriented their practices. It was within this context that artists began to experiment with installation, cross-media and performance in an effort to directly address issues of secularity and to deconstruct essentialised ideas about India’s modern and pre-modern past.*
Taken from the exhibition
The Imaginary Institution of India: Art 1975–1998
(October 2024 — January 2025)
The Imaginary Institution of India: Art 1975-1998 surveys artistic production from across the Indian subcontinent during a 23-year period marked by social upheaval, economic instability and rapid urbanisation. The exhibition unfolds in a loosely chronological manner, framed by two significant national events in the history of independent India: the declaration of the Emergency in 1975, when democratic rights were suspended, and the nuclear tests of 1998, when the country relinquished its non-violent ideals to assert its place in a new global order. Some artists responded unequivocally to developments in the public arena, while others captured shared experiences and private moments. Amongst the 30 artists featured in this show some committed themselves to representational painting; others evolved personal iconographies in a variety of mediums, including employing installation in the 1990s. All of them combined social observation with individual expression and innovative forms to make work about friendship, love, desire, family, religion, violence, caste and community. This has determined the four axes that shape the exhibition: the rise of communal violence; gender and sexuality; urbanisation and shifting class structures; and a growing connection with Indigenism.
The exhibition takes its title from Sudipta Kaviraj’s essay The Imaginary Institution of India, in which he writes persuasively about the intellectual process of conceptualising the Indian nation. Artworks consider the state’s inability to abide by the progressive character of its Constitution, conceived as an instrument for radical social transformation. They also confront government failure to uphold secularism, social justice, welfare, minority rights and affirmative action in the face of a rising Hindu right wing and pro-capitalist economic agendas. They demonstrate that solidarity and protest existed, and were expressed in many registers, from the strident or intimate to the despondent or poetic, both anguished and hopeful, in the street and in the home. We witness the quiet defiance and resilience which truly defines this imaginary institution of India. In the words of B. R. Ambedkar, the Indian Constitution’s main architect, “Political democracy cannot last unless there lies at the base of it social democracy.".
[*Barbican Centre]
Taken in the Barbican