REVIVALIST TRENDS IN CONGRESS 65 Leadership and the Growth of Communalism in Modern India", paper presented at the UGG sponsored seminar on "Mohamed Ali in Indian Politics", October 1979. Fervent appeal to Hindu symbols and traditions was the main feature of Tilak's political campaign. This was particularly so in his crusade against the social reformers. In 1919-20, however, he expressed his reservations concerning the Khilafat movement. In a reversal of his 1896 position on religion and nationalism, he said: l< Never seek to introduce religion into polities", see R I Cashman, The Myth of the Lokmanya: Tilak and Mass Politics in Maharashtra, California Press, 1975, pp 425-426. 12 Sumit Sarkar, The Swadeshi Movement in Bengal 1903-1908, Dalhi, 1973, p 411; for the Hindu concept of nationalism, see Amales Tripathi, The Extremist Challenge: India between 1890 and 1910, Delhi, 1967, p 61. 13 H Mukerjee, "The Role of Revivalism in the Indian National Movement before and after Freedom", in Essays in Honour of Prof S C Sarkar, Delhi, 1976, pp 592-593. H This was especially possible after the introduction of the Montagu-Chelmsford Reforms. The municipal boards, as Jawaharlal Nehru noted, employed a large number of persons in the various departments under their control and had thus a great deal of patronage at their command. As chairman of the Allahabad Municipal Board, he was "pestered with applications for appointments . . . .Chits and recommendations have been brought to me from friends and attempts have been made to influence me in favour of various applicants". Selected Works of Jawaharlal Nehru, Delhi, 1972, Vol 2, p 7. 15 Francis Robinson, "Municipal Government and Muslim Separatism in the United Province, 1883-1910", Modern Asian Studies, Vol 7, July 1973. lrt Quoted in Kenneth W Jones, Arya Dharm: Hindu Consciousness in 19th Ceniury Punjab, California University Press, 1976, p 286. 17 Robinson, "Municipal Government", op cit, pp 417-418. 18 Comrade, \ 1 January and 29 March 1913. 19 Mushirul Hasan, Nationalism and Communal Politics in India, 1916-1928, Delhi, 1979, pp 74-75; Francis Robinson, Separatism among Indian Muslims: The Politics of the United Provinces' Muslims 1860-1923, Cambridge, 1974. 20 Lansdjwne to Kimberley, 22 August 1893, quoted in Tripathi, The Extremist Challenge, p 69. 21 For details of his career, see G A Bayly, The Local Roots of Indian Politics—Allahabad, 1880-1920, Oxford, 1975. 22 For example, the help of the rabidly communal bodies like the Arya Samaj and the Hindu Sabha was openly sought for and accepted during the civil disobedience movement, Gyanendra Pandey, The Ascendancy of the Congress in Uttar Pradesh 1926-1934: A Study in Imperfect Mobiliytion, Oxford, 1978, p 124. 2^ "Publicly I was denounced as an anti-Hindu and pro-Mohammedan but privately almost every individual voter was told that I was a beef-eater in league with the Muslims to legalise cow-slaughter in public places at all times", Motilal Nehru to Jawaharlal Nehru, 2 December 1926, A Bunch of Old Letters, Delhi, 1958, pp 51-52. 24 All-India Congress Committee Papers (AICC), F No 21 Part 2, 1926, Nehru Memorial Museum and Library, New Delhi. ^ Motilal to Jawaharlal, 2 December 1926, A Bunch of Old Letters, p 52. 26 Jawaharlal Nehru, Recent Essays and Writings, Allahabad, 1934, p 43. 27 National Archives of India, Home Poll and K W 236, 1926. as "The Sabha movement by making" the Hindus strong and consolidated, as their Muslim neighbours, will naturally help the cause of national unity and nation building in India", Amrita Bawr Patrika, 15 August 1923. The same view was echoed by Malaviya: "Friendship could exist only between equals and if the Hindus made themselves strong . . . unity would be established on a stable basis". Leader, 22 August 1923. 29 Ibid, 4 January 1923. See also N C Kelkar's presidential address at the Hindu Mahasabha session held atjabalpur, 7 April 1928, Jayakar Papers, p 438.