Deepthi 2022

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Zo]vXn 2022Unwriting CommunalHistory with Secular InkAaron Joshua JohnThird YearIntroductionThe narratives of history communicate that there is a talebeyond the emergence of kingdoms and rulers. Opinions andinterpretation are the bigger players in this game of intellectuals.The frame work in which things are perceived matters in abroader picture. A visible academic battle occurs in the discourse,on identifying the existence of an erstwhile structureor an institution. Reiterating on the word ‘battle’, as the con-156 Hm¿Ø-tUmIvkv Xntbm-tfm-Pn-°¬ skan-\m-cn, tIm´bw
tributors of knowledge through the progressionhave started identifying their academic workswithin the ideology one practices. This attempthas overlaid ways to two perceiving end pointsfor a single plot in the history. The task of determiningthe communal histories has led to sectarianconflicts which has actually emerged as a newtrend in the silences. It has shaped as mentionedabove the divisions of secular and communal history.Each set of scholars contribute in differentways as voices of factions. Atrocities are the majorcontext of discussion the latter group whereassecular history define their history of origin andcommunal stereotypes prevalent in the society. 1There is a visible boundary that each scholarlywork confines itself or sets it up for themselves.The challenge has been to analyse the works ofeach author through the narrative that is representinga time period of population that in beingtalked about. The text referred keep it convincingfor the reader to ‘make believe’ and ‘capitalise’ onit and it is the secular version of the history thatbrings a balance to the whole.Construction or destruction of templesThe influence of narratives in which instancesare builds upon has a wider impact on the popularbelief seekers. The attempt of capitalising theissue is nothing mere a worship place destructionrather a play of intellect. The area of focus remainson the aspect of popular belief issues which deviatesfrom rational understanding. Attempt madein this paper is to address the same, the communalhistory being used as a controversy that substantiatesthe popular belief seeker. By which ittalks about a majority holding sectarian group thatinterprets its foundation to be a God-father for thecommunities in the country.There are proven particulars on established institutionsand intuitively are subjected to interrogationin the course of time but the damage to thewhole model strikes when there is a contradictoryor a parallel narrative to the existing one. ‘TheTaj Mahal is a Temple Place’ by P. N. Oak, is onesuch attempt to bring damage to the consciousnessof the reader. It desembarks with convincingnarrative to assert their ideology through this patternof knowledge production. This is no meansto portray Oak as a perpetrator but a mere investigationto comprehend such beliefs. The publisedwork by this scholar has been an inspiration to anew ecosystem of ideologies. Notably he is knownZo]vXn 2022for his Hindutva centric opinions and as an ardentpractitioner of historical revisionism.Yet, the establishment of the subject with a distinctivehistory description is significant. Thiswork, disproves all the accounts that chorusesthe fact that Taj Mahal is a building complex, who’ssource of origin is Shah Jahan for his belovedMumtaz. He critiques the attempt made in theacademia in the propagation of content that Oakclaims to be false. The text mentions the name ofRaja Mansingh who was owning the mansion thatwas later exchanged with the emperor in regardsto the burial of his queen. The author alsorubbishes the notion of romance that he says isbeing developed to compensate the misinformationthat is accumulated. Even refuting to the notionof Islamic architecture and its far reachingentrenchment in the Indian history. Admitting tothe face that Taj Mahal is a Hindu architecture,the domes and mausoleums by the successor staterulers are also being brought under this argumentof Indian-ised design which apparently is beingmisused as a Muslim tomb. References from theofficial chronicles. 2 Each source is evident in itsciting that the probable contradiction in the narrationof history is not bluntly circling around theownership of the Taj Mahal or the mansion, ratherit is the communal ineterest that rests behind.Romila Thapar aptly furthers the discussion. Theculmination of Hindu and Muslim hatred is not aproduct of colonialism alone, rather it is a naturalreactionary method adopted by any form of communityresiding in a society when a foreign entitycomes into the land, close to insecurity complexion.But it is the perception of historians thatconfines the relationship among these communitiesto non-associating sects. Romila discussess thenotion of representation in terms with the eventsat Somanatha, the account focuses on the historicalquestion of how or why invasion occurred, shecovers it with a wide span of understand by lookingat it through the circumstances that led to theevents. 3 Oka and Thapar are one the two side ofthe same coin, arguing at two ends with respectiveideologies.Secular versus CommunalThe textual disparity among both the championsof academia is that the content produced bythe communal historians tend to confine themselvesinto orthodox sectarianism. Where identityof the communities has visibly marked boundHm¿Ø-tUmIvkv Xntbmtfm-Pn-°¬ skan-\m-cn, tIm´bw 157
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