By Bhanwar Meghwanshi, Countercurrents.org, Sep. 5, 2011
It has now been confirmed that the Anna Hazare-led so-called ‘second freedom struggle’—as some sections of the media have mistakenly chosen to call it—has close links with the RSS. From conceptualizing this media-propelled movement to successfully organizing it, the RSS, it appears, played a key role in it. This being the case, it is imperative to analyse the specific communal character of this self-styled Gandhian movement against corruption.
No movement can be properly understood without taking into account the forces behind it and their underlying objectives. Anna Hazare’s movement has been analysed from several perspectives by both its critics as well as supporters. Thus, it has been asked if the movement was truly a Gandhian one. Was it really politically impartial? Was it democratic? Was it orchestrated by the media? Was it funded by the corporate world? Was it an NGO stunt? Was it all-India in its scope? On all these points there has been heated debate. Yet, lamentably little has been said about whether or not this movement was truly based on the Constitutional principle of secularism and what, in particular, its position has been on the issue of Hindutva.
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It has now been confirmed that the Anna Hazare-led so-called ‘second freedom struggle’—as some sections of the media have mistakenly chosen to call it—has close links with the RSS. From conceptualizing this media-propelled movement to successfully organizing it, the RSS, it appears, played a key role in it. This being the case, it is imperative to analyse the specific communal character of this self-styled Gandhian movement against corruption.
No movement can be properly understood without taking into account the forces behind it and their underlying objectives. Anna Hazare’s movement has been analysed from several perspectives by both its critics as well as supporters. Thus, it has been asked if the movement was truly a Gandhian one. Was it really politically impartial? Was it democratic? Was it orchestrated by the media? Was it funded by the corporate world? Was it an NGO stunt? Was it all-India in its scope? On all these points there has been heated debate. Yet, lamentably little has been said about whether or not this movement was truly based on the Constitutional principle of secularism and what, in particular, its position has been on the issue of Hindutva.
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