ways be adopted for dealing with Indian Muslims. On December 11, he characterized the Jews as a communal force. Next March, Savarkar would welcome Germany's revival of Aryan culture, their glorification of Swastika, and the "crusade" against Aryan enemies — it was hoped that German victory would finally invigorate the Hindus of India. On 5 August 1939, Savarkar highlighted how a common strand of "thought, religion, language, and culture" was essential to nationality thus preventing the Germans and Jews from being considerable as one nation. By the year end, he was directly equating the Muslims of India with German Jews — in the words of Chetan Bhatt, both were suspected of harboring extra-national loyalties and became illegitimate presences in an organic nation. These speeches circulated in German newspapers with Nazi Germany even allotting a point-of-contact person for engaging with Savarkar, who was making sincere efforts to forge a working relationship with the Nazis. Eventually, Savarkar would be gifted with a copy of Mein Kampf. In 1941, Savarkar supported Jews resettling their fatherland of Israel, in what he believed would defend the world against Islamic aggression. It remains unknown whether Savarkar withdrew his support for Nazi Germany after the Holocaust became common knowledge. However, on 15 January 1961 he had spoken favorably of Hitler's Nazism against Nehru's "cowardly democracy". Muslims In his earlier writings, Savarkar argued for "Indian independence from British rule", whereas in later writings he focused on "Hindu independence from Christians and Muslims". In his 1909 book The Indian War of Independence, Savarkar emphasizes Hindu-Muslim unity, stating that they worked together for "freeing their country" during the 1857 uprising. In his introduction to the book, Savarkar states that the feeling of hatred against the Muslims was necessary during Shivaji's period, but it would be "unust and foolish" to nurse such hatred now. By 1923, when his Essentials of Hindutva was published, Savarkar no longer emphasized the Hindu-Muslim unity, and primarily focused on "Hindus" rather than "Indians". His writings on Hindutva emerged immediately after he was moved from the Cellular Jail to a prison in Ratnagiri in 1921, and therefore, later scholars have speculated if his stay in these prisons contributed to a change in his views. These scholars point to Savarkar's claims that the Muslim warders at the Cellular Jail treated the Muslim prisoners favourably, while mistreating Hindus; the pan-Islamic Khilafat Movement may have also influenced his views about