India: We ask for separate state, why not separate country?

The land of dreams and romance, of fabulous wealth and fabulous poverty, of splendour and rags, of palaces and hovels, of famine and pestilence, of genii and giants and Aladdin lamps, of tigers and elephants, the cobra and the jungle, the country of hundred nations and a hundred tongues, of a thousand religions and two million gods, cradle of the human race, birthplace of human speech, mother of history, grandmother of legend, great-grandmother of traditions, whose yesterday’s bear date with the modering antiquities for the rest of nations-the one sole country under the sun that is endowed with an imperishable interest for alien prince and alien peasant, for lettered and ignorant, wise and fool, rich and poor, bond and free, the one land that all men desire to see, and having seen once, by even a glimpse, would not give that glimpse for the shows of all the rest of the world combined.
– Mark Twain

India
Source: Wikipedia

Recently one of my friends asked a question. We see people in India fighting for different states based on their languages, culture or tribes, but nobody fight for a separate country except Kashmiris. Why, does it mean we stand together as an Indian?
If you say so then you are denying the historical truth of Khalisthani Movement and Naga Movement.
I think every state in India, to some degree; feel that they are superior to the rest of the country. And then within each state there are communities, castes and it goes on and on and on… Everyone thinks they are the best!
Here comes the politics. Politicians are there to solve your problems (?), they know what you think about you and your culture. Most of the people in India feel they are under rated be it in personal of in professional front. Politicians make you feel that it is true, and for your culture, subgroup if you get the separate state you will do much better because they will only think for you. So things happen, and the leader gets the chair. But for general people nothing changes, it’s the same old story. As an example if there were no Jharkhand state, was there any option for Shibu Soren to get the chair of chief minister of Bihar? So when the leader splits the state he becomes more powerful.
What about splitting the country? If somebody splits the country and make a small country out of India, theoretically the leader gets the power, but practically he loses all the support. It is India, a developing country, lots of foreign money is getting invested here and we can see the future of the country is “GOLDEN”. If leader leads people to split and get a separate small country, say A, it won’t get any investment to its own country, people will become poorer, many people work outside the state, they need to comeback, outside state’s people who are working there would need a work permit visa. People will face lots of issue and then another revolution will take place and our favorite leader will lose his chair.
If new revolution doesn’t happen then also the leader won’t do much with a small country. No investment, no ghotala, so money. Everybody knows most of the Indian state’s ministers are richer than the prime minister of Bangladesh.
So at the end of the day it is the leader’s interest to get a separate state and it is his interest only to not get estranged from India.

If leaders want, they can start revolution to divide the nation anytime. All general people are angry to our government. Below is an example of the same, the letter dated 28th January 2011 (Ref: http://www.dalkhalsa.com/Archives/Letters/28_Jan_11.html). They are not doing just because of the above reasons.

Hon’ble Dr Manmohan Singh
The Prime Minister
Republic of India

Dear Prime Minister,

Waheguru Ji Ka Khalsa! Waheguru Ji Ki Fateh!

On the occasion of Republic Day celebrations, the Indian government led by you has raised once again the hopes and expectations of the teeming millions of Indians, a large part, nearly one-third of who still live below the poverty line. For a large section of the Indian population this annual ritual is nothing but ‘flying a kite in the sky of hope’.

For those who are not wedded to the concept of Indian-hood, these celebrations are like someone stabbing in the back – they come as a reminder that the Indian state is still very selfish, self-centered and hypocritical unwilling to peacefully resolve the genuine problems of those who question Indian suppression and subjugation or who hold opinions diametrically opposite to what is considered mainstream in the country.

Dal Khalsa writes to reiterate that “we are not your part”. We never were. Historically, religiously and politically ‘Sikhs are a sui generis (sovereign) people’. Notwithstanding the present status of the Sikhs in India today, the very fact that India is unwilling to talk to look at the ‘Sikh question’ as a ‘Nationality question’ enforces our belief and commitment to the right for self-determination of Sikhs.

Significantly, “peaceful India” talks only to those who use violence as means to achieve their goals and objectives. Representatives of organizations or regional groups who want India to engage in talks to evolve a wholesome and pluralistic resolution of the discord between India and other nationalities including Sikhs have always faced a negative response. India fears, but doesn’t bother for international refrain. Almost always, India speaks a ‘politically correct’ language. It invites insurgents to eschew violence; however, those sections and parties that do so always get a deaf ear. International opprobrium has consistently been mocked at by the Indian state.

It is time for you and the Indian state to invite various ethnic nations and religious minorities within the sub-continent to talks to undo the injustice done through the Constitution, various laws and regulations and the use of police, paramilitary and army. We are enclosing our letter we wrote to you last year on this day as a reminder of how the points of discord still remains untouched.

In the present inclusive and pluralistic world order, India has to grow up, not just in years and not only on the economic front, but also on the social, cultural and political front. Dal Khalsa will wait for your response, for we stand committed to fulfilling the rightful and legitimate aspirations of the Sikh people in a peaceful and democratic way.

With hopes and prayers

Harcharanjit Singh Dhami
President
Dal Khalsa

Through: Deputy Commissioner, Amritsar, Punjab
Copy to: Shri P.C. Chidambaram, Home Minister, GOI, New Delhi
28 Jan., 2011

References:

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^ “Ludhiana: Sikh separatists-Jihadi link suspected”. Rediff.com. 2004-12-31. Retrieved 2010-01-22.
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^ The foreign policy of Pakistan: ethnic impacts on diplomacy, 1971-1994 ISBN:1-86064-169-5 – Mehtab Ali Shah “Such is the political, psychological and religious attachment of the Sikhs to that city that a Khalistan without Lahore would be like a Germany without Berlin.”
^ Amritsar to Lahore: a journey across the India-Pakistan border – Stephen Alter ISBN: 0-8122-1743-8 “Ever since the separatist movement gathered force in the 1980s, Pakistan has sided with the Sikhs, even though the territorial ambitions of Khalistan include Lahore and sections of the Punjab on both sides of the border.”
^ “Sikh separatists ‘funded from UK'”. BBC. 4 March 2008. Retrieved 28 August 2008.
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^ A Demographic Case Study of Forced Migration: The 1947 Partition of India Authors: Hill K, Seltzer W, Leaning J, Malik SJ, Russell SS4, Makinson C, http://paa2004.princeton.edu/download.asp?submissionId=41274
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^ <The Sikhs: History, Religion, and Society By W. H. McLeod,Published 1991, Columbia University Press
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^ Singh, Kapur, Sachi Sakhi, Amritsar: SGPC, 1993, p. 4-5. Kapur Singh was one of the officials who received a copy of the memorandum and speaks as an insider.
^ Ibid, p. 95.
^ Ibid, p. 96.
^ States have full ownership and exclusive legislative and executive powers to their river waters under Articles 246(3) and 162 of the Indian Constitution.
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^ “Chapter 5”. Discrimination Based on Sex, Caste, Religion and Disability A Conceptual Framework. National Human Rights Commission. Retrieved 2010-01-11.
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^ Swami, Subramaniam, Imprint, July 1984, p. 7-8. Quoted in Kumar, Ram Narayan, et al., [[Reduced to Ashes Book|Reduced to Ashes: The Insurgency and Human Rights in Punjab, Kathmandu: South Asia Forum for Human Rights, 2003, p. 34. (Hereafter, Reduced to Ashes.)
^ Swadesh Bahadur Singh (editor of the Sher-i-Panjâb weekly): “Cabinet berth for a Sikh”, Indian Express, 31 May 1996.
^ Kumar, Ram Narayan, et al., Reduced to Ashes, p. 43.
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^ Mahmood, Cynthia. Associate Professor of Anthropology, University of Maine, Orono. Fax to Ted Albers, Resource Information Center, (Orono, Maine, 5 May 1997), 4p.
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^ Singh, Gurharpal, Ethnic Conflict in India: A Case-Study of Punjab, New York: St. Martin’s Press, Inc., 2000, p. 133 (adapted).
^ Kumar, Ram Narayan, et al., Reduced to Ashes: The Insurgency and Human Rights in Punjab, p. IV.
^ Beyond Khalistan? The Sikh Diaspora and the International Order by Prof. Giorgio Shani

Further Reading:

Ankerl, Guy (2000) [2000]. Global communication without universal civilization (Coexisting contemporary civilizations: Arabo-Muslim, Bharati, Chinese, and Western). INU societal research. 1. Geneva: INU Press. ISBN 2-88155-004-5.
Ankerl, Guy. Coexisting Contemporary Civilizations: Arabo-Muslim, Bharati, Chinese, and Western. INU Press, Geneva 2000, ISBN 2 88155 004 5 .
Bidmead, Andrew ‘The Last of England’ Legend Press 2010 ISBN 978-1-907461-33-0
Ellis, Frank . Multiculturalism and Marxism American Renaissance, November 1999
Barzilai, Gad. (2003). Communities and Law: Politics and Cultures of Legal Identities. (Ann Arbor: University of Michigan Press).
Chiu, C.-Y. & Lueng, A. (2007). Do Multicultural Experiences Make People More Creative? In-Mind Magazine.
Fillion, R. (2009) Multicultural Dynamics and the Ends of History. Ottawa: University of Ottawa Press, 2008.
Gottfried, Paul Edward. (2002) “Multiculturalism and the Politics of Guilt: Toward a Secular Theoracy,” (University of Missouri).
Grace Hui Chin Lin & Patricia J. Larke (2007). The Chapter of Great Harmony in Confucianism
Grace Hui Chin Lin & Patricia J. Larke (2007). My Feelings toward Afrocentric Epistemology
Icart, Jean-Claude. “Racism in Canada.” Across Cultures. Montreal: National Film Board of Canada, 2007.
Jedwab, Jack. “The Diverse Family of Canadians: Documenting the Immigrant Experience in Canada.” Across Cultures. Montreal: National Film Board of Canada, 2007.
Köchler, Hans. Cultural Self-comprehension of Nations. Studies in International Cultural Relations, I. Tübingen/Basel: Erdmann, 1978.
Köchler, Hans. “The Concept of the Nation and the Question of Nationalism. The Traditional ‘Nation State’ versus a Multicultural’Community State’,” in: Michael Dunne and Tiziano Bonazzi (eds.), Citizenship and Rights in Multicultural Societies. Keele: Keele University Press, 1995, pp. 44–51.
Kukushkin, Vadim. “’Strangers Within Our Gates’: The Legacy of Intolerance.” Across Cultures. Montreal: National Film Board of Canada, 2007.
Ortiz, Fernando. Cuban Counterpoint: Tobacco and Sugar, Durham, NC: Duke University Press,ISBN 0-8223-1616-1. Trans. Harriet de Onís.1995
Pratt, Mary Lousis. “Arts of the Contact Zone.” From Inquiry to Academic Writing: a Text and Reader. Boston: Bedford/St. Martin’s, 2008. 355-68.
Putnam, Robert D., “E Pluribus Unum: Diversity and Community in the Twenty-first Century — The 2006 Johan Skytte Prize,” Scandinavian Political Studies 30 (2), June 2007.
Russon, John (2003) Human Experience. Albany: State University of New York Press, 2003.
Sailer, Steve, “Fragmented Future: Multiculturalism doesn’t make vibrant communities but defensive ones,” American Conservative, Jan. 15, 2007.
Salter, Frank, On Genetic Interests: Family, Ethnicity, and Humanity in an Age of Mass Migration, 2007, ISBN 1 41280 596 1.

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2 Comments Add yours

  1. Frank Gogerty says:

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  2. Hi there i am kavin, its my first occasion to commenting anywhere,
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