Books and Authors

Like Secularism and socialism, which tend to mean everything to everybody, ‘Humanism’ too has been used rather vaguely by the educated layman. It has come to mean, in common parlance, anything from charity and benevolence to all other varieties of humanitarianism in words or deeds. The result is inaccuracy in meaning and a blurred view of its connotation.

The term itself was presumably coined by a German educationist F. J. Niethammer, in 1808, to describe the study of the Greek and Latin classics, the revival of which had been one of the distinguishing characteristics of the European Renaissance, ‘Humanism’ as a philosophy implies a man - centred, rather than a God - centred, universe. It was the Greek philosopher, Protagoras, who first described man as the measure of all things. In due course, the scope of the concept has been widended to signify various theories based on human experience, and values derived from it, like equality, freedom, harmony, secularism, and scientific attitude. Even so, there is need for further clarification of various issues with the emphasis on contemporary relevance.

In the Twentieth century, especially in the Indian context, it was M. N. Ray, who outlined the main principles of radical Humanism, some fifty years ago, keeping it away from the narrow conflicts of electoral politics. But he didn’t consider it enough for the ideas to be intellectually stimulating, he wanted them to be related to purposeful and fruitful action.

A number of issues, therefore, arise, which continue to be discussed in study camps, from time to time. They include, among other things: What are the priorities of humanists in the Third World? What is it that impedes the much­ desired New renaissance in India? What is the contribution of Indian humanists to the theory and practice of democracy? What are the concerns of humanists all over the globe? And what is the humanist response to the anti-humanist and post-modern trends in the academic world?

All these issues were discussed with courage and candour at the All ­India Radical Humanist study camp at Hyderabad in December 1993 in an attempt to answer these and allied questions. The papers presented on the occasion have been collected in book form under the title ‘The Humanist Way’ (edited by Dr. N. Innaiah and Mr. GRR Babu, Hema Publications, Chirala - 523 155 AP; Price Rs. 75/-).

The contents are classified under five sections: The Humanist’s world; Humanism and the New Renaissance; Radical Humanism and Democracy; Statements on Humanism; and Humanist Response to Anti-Humanism. There are 21 contributors, apart from M. N. Roy himself, whose statements are reproduced, in addition to the two Editors, they include: Sibnarayan Roy;

Dr. Indumati Parikh. V. M. Tarkunde, (Justice) Avula Sambasiva Rao, M.K. Haldar, Niranjan Dhar, G. D. Parikh, Paul Kurtz, Prem Nath Bazaz, Abe Solomon, Hector Hawton, Etienne Boumans, Levi Fragell, Howard Radest and others.

In his essay on the ‘Indian Renaissance Movement’, M. N. Roy, after explaining the role of the pioneers of renaissance in Europe, feels that “a similar behaviour on our part in India, with an understanding of what the men of Renaissance in Europe actually did, is not only a possibility, but a necessity”. Comparing Indian nationalism to “a powerful motor car running in the reverse gear”, he appeals to the youth to get rid of pseudo - intellectualism, which tries in rationalise the irrational”, and throw off the paralysing spirit of revivalism and initiate a movement to transform India into the land of a free, prosperous and progressive people”.

In his detailed and well-written essay on “Ceremonies in India”, Mr. G. R. Babu points out the positive and negative aspects of their role in daily life. His accent is on the evolution of “the sane society”, which can be done by secular moral values, by promoting amity, by cherishing freedom and strengthening the cause of Human Rights.

Discussing the anti-Renaissance trends in India, Dr. Innaiah draws particular attention to our intellectual wardness, fatalism and unreasonable pride in the anti-human tendencies of our past. He is confident that Roy’s vision of a cosmopolitan humanist order and theoretical articulations, with practical possibilities, is still very relevant.

A stimulating collection of essays with ideas that should be required reading for the young and old alike with their sights set on a better world and a more civilised society.

No two words have been so frequently used (bandied about, rather) or so seriously misunderstood in recent years in Indian politics as ‘Secularism’ and ‘Fundamentalism’. In the preamble to our Constitution, India is described as a ‘secular’ State, which attribute amusingly, is employed to mean anything and everything, according to one’s convenience.

‘Secularism’ can, and often does, mean giving a long rope to the religious minorities, with an eye to their potentialities as a ‘vote bank’. The minorities too, on their part, especially Muslims, tend to wax eloquent about the merits of India as a “secular State”. Obviously, it suits them perfectly in this situation. But is there any single example of a ‘secular state’, where the Muslims happen to be in a majority (expect possibly in Kamal Pasha’s Turkey)? Even Britain is not a secular State (Church of England), though its society may be more secular than ours.

There are some well-meaning people in India, who equate ‘secularism’ with ‘religious harmony’ or ‘equal respect for all religions’ (‘Sarvamata Sama bhavana’). Strictly speaking, that cannot be so regarded, as a truly, secular state does not recognise any religious denomination, caste, sub-caste etc, but expects every citizen to respect the law of the land. In which case, there would have been no need for amending the Criminal Procedure Code, to exempt Muslim widows and deserted wives from its operation and deny them its benefits (after the judgement in the Shah Bano case).

As for religious fundamentalism, it has become a fashion, meaningless to boot, to talk of ‘Hindu fundamentalism’ as against ‘Islamic Fundamentalism’. It is not realised that there is no symmetry in religious attitudes. It is also not recognised that there is no single book, founder or church in Hinduism, without which there can be no fundamentalism. There is no room for proselytisation; and there is enough room for plurality and dissent.

Matters have come to such a pass that the case for Hinduism may be going by default, as a ‘progressive’ Hindu is ashamed to acknowledge his religion for fear of being dubbed a ‘fundamentalist’. Hindu intellectuals, by and large, fight shy of explaining the recorded facts of history. Only two of them, both eminent journalists, had undertaken this thankless task, and performed it with their characteristic gusto, without pulling their punches.

One of them is the late Girilal Jain, who had a flair for conceptualising everyday political happenings to fit them into a philosophical pattern ‘The Hindu Phenomenon’ (UPSD, Price Rs.75/-), presents a number of his writings on the subject, collected after his death by his daughter. It is necessarily incomplete as it didn’t have the advantage of revision by him. He does look at Hinduism and Islam in civilisational rather than theological terms. He defines ‘Hindu rashtra’ as “Hindu polity”, not as “Hindu nation”. He used to emphasise his view that while the Muslims are not yet reconciled to the loss of power the Hindus are not reconciled to their new­found power. It was also his considered view that no useful purpose is served by raking up the Babri Masjid issue, which is best forgotten.

As his daughter, Meenakshi Jain, says, unlike Islam and Christianity “the essential spirit of Hinduism was inclusivist, and not exclusivist...That is why he held the Hindus could not sustain an anti-Muslim feeling”.

While the theme might be similar, its treatment by Mr. Arun Shourie in “A Secular Agenda” is different. In the sense that it is better documented, and better organized, it deals with specifics, e.g. what ought to be done with the articles dealing with freedom of religion, how to ensure a common civil code for all citizens, etc. As he rightly adds, the individual should be the unit for the policies and laws of the State and not the religion or caste to which he belongs, or tothe region in which he lives.

One of the solid and lasting achievements of the World Telugu Federation, Madras, under whose auspices the World Telugu Conference was held (towards the close of 1994) was the publication of a substantial souvenir of nearly 300 pages. It is well-planned and beautifully produced, presenting a wide variety of articles, both in Telugu and English.

It is edited by a Souvenir committee, comprising a large number of journalists, academic scholars and other intellectuals. The lion’s share of the responsibility had obviously devolved on Mr. B. S. R. Krishna, senior journalist of Madras, who had worked hard on it for several months.

That total number of contributions, in prose and verse, exceeds 90, with 65 of them in Telugu and 26 in English. The range of subjects is very wide, covering culture, language and literature, art and aesthetics, history and heritage and problems and perspectives of Telugus abroad. The publication is called Telugu Jagati (World Telugu Federation (WTF), Ramakrishna Buildings, 183, Anna Salai (Mount Road), Madras - 600 006. Price Rs. 200/-).

Dr. Asoke Chatterjee Sastri, Professor of Sankrit, Calcutta University, is an eminent Indologist of international reputation. The author of many erudite publications, including Upanishad Yoga and Patanjala Yoga and Spiritual Thoughts of Ancient India, he has been honoured with a certificate, of honour by the President.

Professor Chatterjee, widely travelled and prolific as an author, is not perhaps as widely known in the South as in Calcutta, Varanasi and elsewhere. To felicitate him on his achievements, a fine volume of tributes, Cultural Indica, in the form of articles on different subjects is produced by a committee of scholars, with Dr. Biswanath Bannerjee as the Editor­in-Chief (Sharada Publishing House, E-239, Shastri Nagar, Delhi – 110052, pages 349; price Rs. 800/-). This collection of sixty articles by contributors from far and near should be of lasting interest to students of the Indian heritage.

Countless must be the number of books written on the Second World War (1939-1945), on the political ground and the military strategy. These are by participants, in the shape of history and memoirs, and by research scholars, drawing heavily on official archives.

But not many of such were by Indians, who don’t belong to either category, but are eminently knowledgeable nonetheless. Mr. C. Kondapi is one of those few who wears his learning lightly, but whose information is authoritative.

Associated with various organisations forming part and parcel of the UN, Mr. Kondapi, had spent many years at the UN headquarters, with opportunities to meet many diplomats and political leaders of World stature. The present publication “Allied War Diplomacy and Strategy, 1940-45”, represents the fruit of his lifetime’s experience, study and knowledge.

The merit of the book is that it is scholarly without being scholastic; authoritative and not archival; readable as also reliable, useful for the general reader as well as the specialist in diplomacy and strategy. (Woodside Books, 16 Sharma Street, Madras-59, pages 566, Price Rs. 495/-)