who has propounded the theory of thebeginning of the process of stateformation at regional and sub-regionallevels during the early mediaeval period
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The two-nation theory is the basis of the creation of Pakistan. It states that Muslims and Hindus are two separate nations by every definition; therefore, Muslims should be able to have their own separate homeland in the Muslim majority areas of India, in which Islam can be practiced as the dominant religion.[1]The two-nation theory was a founding principle of the Pakistan Movement (i.e. the ideology of Pakistan as a Muslim nation-statein South Asia), and the partition of India in 1947.[2]
The ideology that religion is the determining factor in defining the nationality of Indian Muslims and Hindus was first propagated by people like Bhai Parmanand (1876–1947)[3], Rajnarayan Basu (1826–1899)[4] , Nabagopal Mitra (1840-94)[5][6][7] and Savarkar[8][9][10][11]and later adopted by Muhammad Ali Jinnah, who termed it as the awakening of Muslims for the creation of Pakistan.[12] It is also a source of inspiration to several Hindu nationalist organisations, with causes as varied as the redefinition of Indian Muslims as non-Indian foreigners and second-class citizens in India, the expulsion of all Muslimsfrom India, establishment of a legally Hindu state in India, prohibition of conversions to Islam, and the promotion of conversions or reconversions of Indian Muslims to Hinduism.[13][14][15][16]
There are varying interpretations of the two-nation theory, based on whether the two postulated nationalities can coexist in one territory or not, with radically different implications. One interpretation argued for sovereign autonomy, including the right to secede, for Muslim-majority areas of the Indian subcontinent, but without any transfer of populations (i.e. Hindus and Muslims would continue to live together). A different interpretation contends that Hindus and Muslims constitute "two distinct, and frequently antagonistic ways of life, and that therefore they cannot coexist in one nation."[17] In this version, a transfer of populations (i.e. the total removal of Hindus from Muslim-majority areas and the total removal of Muslims from Hindu-majority areas) is a desirable step towards a complete separation of two incompatible nations that "cannot coexist in a harmonious relationship".[18][19]
Opposition to the theory has come from two sources. The first is the concept of a single Indian nation, of which Hindus and Muslims are two intertwined communities.[20] This is a founding principle of the modern, officially secular, Republic of India. Even after the formation of Pakistan, debates on whether Muslims and Hindus are distinct nationalities or not continued in that country.[21] The second source of opposition is the concept that while Indians are not one nation, neither are the Muslims or Hindus of the subcontinent, and it is instead the relatively homogeneous provincial units of the subcontinent which are true nations and deserving of sovereignty; this view has been presented by the Baloch,[22] Sindhi,[23] and Pashtun[24] sub-nationalities of Pakistan
The ideology that religion is the determining factor in defining the nationality of Indian Muslims and Hindus was first propagated by people like Bhai Parmanand (1876–1947)[3], Rajnarayan Basu (1826–1899)[4] , Nabagopal Mitra (1840-94)[5][6][7] and Savarkar[8][9][10][11]and later adopted by Muhammad Ali Jinnah, who termed it as the awakening of Muslims for the creation of Pakistan.[12] It is also a source of inspiration to several Hindu nationalist organisations, with causes as varied as the redefinition of Indian Muslims as non-Indian foreigners and second-class citizens in India, the expulsion of all Muslimsfrom India, establishment of a legally Hindu state in India, prohibition of conversions to Islam, and the promotion of conversions or reconversions of Indian Muslims to Hinduism.[13][14][15][16]
There are varying interpretations of the two-nation theory, based on whether the two postulated nationalities can coexist in one territory or not, with radically different implications. One interpretation argued for sovereign autonomy, including the right to secede, for Muslim-majority areas of the Indian subcontinent, but without any transfer of populations (i.e. Hindus and Muslims would continue to live together). A different interpretation contends that Hindus and Muslims constitute "two distinct, and frequently antagonistic ways of life, and that therefore they cannot coexist in one nation."[17] In this version, a transfer of populations (i.e. the total removal of Hindus from Muslim-majority areas and the total removal of Muslims from Hindu-majority areas) is a desirable step towards a complete separation of two incompatible nations that "cannot coexist in a harmonious relationship".[18][19]
Opposition to the theory has come from two sources. The first is the concept of a single Indian nation, of which Hindus and Muslims are two intertwined communities.[20] This is a founding principle of the modern, officially secular, Republic of India. Even after the formation of Pakistan, debates on whether Muslims and Hindus are distinct nationalities or not continued in that country.[21] The second source of opposition is the concept that while Indians are not one nation, neither are the Muslims or Hindus of the subcontinent, and it is instead the relatively homogeneous provincial units of the subcontinent which are true nations and deserving of sovereignty; this view has been presented by the Baloch,[22] Sindhi,[23] and Pashtun[24] sub-nationalities of Pakistan
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State formation is the process of the development of a centralized government structure in a situation where one did not exist prior to its development. State formation has been a study of many disciplines of the social sciences for a number of years, so much so that Jonathan Haas writes that "One of the favorite pastimes of social scientists over the course of the past century has been to theorize about the evolution of the world's great civilizations."[1] The study of state formation is divided generally into either the study of early states (those that developed in stateless societies) or the study of modern states (particularly of the form that developed in Europe in the 17th century and spread around the world). Academic debate about various theories is a prominent feature in fields like Anthropology, Sociology, Economics and Political Science.
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