COMMUNAL POLITICS AND ABUSE OF RELIGION IN INDIA: WAYS TO PEACE
DR. VINCENT SEKHAR, S. J.
1. India’s Plural Setting
the largest democracy in the world 24 Federated states and 7 Union territories nearly 4,700 ethnic communities over 300 languages and dialects spoken cradle of several major world religions with majority 82% Hindus (of which 25% are dalits and tribals), 12.12% Muslims, 2.34% Christians (predominantly in North-eastern states and Kerala), 1.94% Sikhs (mostly in Punjab state), 0.76% Neo-Buddhists (mostly dalits), 0.40% Jains (1991 Census of India) numerous religious sects/sub-sects with different world-views, rituals and customs different classes of economic status (from abject poverty to luxurious living) several rightist ideological groups and parties with their affiliation to particular religious communities, supported by political parties strong leftist groups, particularly in Kerala and West Bengal states
2. India’s Political/Secular Identity
“sovereign Socialist Secular Democratic Republic” in the context of multiplicity secular state – a state constitutionally not connected to a particular religion, does not promote or interfere with any religion secularism in India – understood not as indifferent to religion but positive respect to all religions (a Gandhian model taking precedence over the Nehruvian model of secularism in the strict sense)
3. Constitutional Guarantee
freedom of Religion (Article 25) – freedom of conscience and free expression, similar to “establishment” and “free exercise” clause in American Constitution freedom to establish and maintain religious and charitable institutions, to manage their religious affairs, to own and to acquire property and to administer it according to law (Article 26) prohibits the state from compelling any person to pay taxes, the proceeds of which are specifically appropriated in payment of expenses for the promotion or maintenance of any particular religious denomination (Article 27) reservations to Scheduled Castes and Tribes (similar to Affirmative Action) – owing to the tyranny of caste and social discrimination special minority rights to minority communities based on religion and language: -the right to conserve their language, script and culture (Article 29, Clause 1) -no citizen can be denied admission into any educational institution maintained by the State or receiving aid out of State funds on grounds only of religion, race, caste, language or any of them (Clause 2) -right to establish and to administer educational institutions, and the State cannot discriminate against any of them in granting aid on the ground that it is under the management of a minority, whether based on religion or language (Article 30, Clauses 1 & 2)
equality before the law or the equal protection of the laws within its territory (Article 14) prohibits discrimination on grounds of religion, race, caste, sex, or place of birth (Article 15) advances special protection for women and children, and for those that are socially and educationally backward classes of citizens, for the Scheduled Castes and Scheduled Tribes freedom of speech allows citizens to assemble peaceably and without arms and to form associations or unions (Article 19, Clauses b and c)
4. Religious Nationalism
Pluralism leads to the consolidation of identities “the Hindus must be entitled to be recognized as a „nation‟ par excellence…” - Vinayak Damodar Savarkar in his Presidential address to the All India Great Assembly of Hindus in 1937 “We maintain and hold that Muslims and Hindus are two major nations by any definition or test of nation…” – Muhammad Ali Jinnah‟s letter to M.K. Gandhi on October 17, 1944 partition and aftermath of partition (India-Pakistan) in the late 1940s and the growing resentments between Hindus and Muslims “We were slaves for 1000 years, and now we have opened our eyes…” – justification against the minorities
5. Communal Violence
hindu/muslim/christian fundamentalism in several forms – claims and justifications strong community sense, religious identity, and their use for political gain; communities also needed political support for their own growth political use of religious sentiments and unleashing of communal violence failure of state to hold violence; shielding wrongdoers and supporters; abuse of authority and government machinery; failure of constitutional governance
6. Target on minorities
1984 Sikh riots in Delhi and its suburb, supported by political leaders – a case beyond religious reasons (to sabotage the Sikh community and its growing economy?) demolition of the Mosque on December 6, 1992, by Hindu fanatics – typical use or abuse of Hindu religious sentiments; planned events arousing Hindu religious sentiments; hate speech series of bomb blasts in 1993 in Bombay metropolis by the Muslim youth – the jihadi violence has not stopped ever since (a cyclic effect?) wide spread attacks on Christians in 1998, especially in Gujarat State – dalit/tribal conversion to Christianity, Islam, and Buddhism owing to caste system (discrimination and violence), supported by Hindu scriptures and law books; dalits and tribals (nearly 40%) do not claim as part of the Hindu community, hence a force to join the main stream (also for various reasons) train carnage at Godhra in Gujarat State on February 27, 2002, in which several Hindus (Ram sevaks or devotees of Rama) died, and the Muslim massacre thereafter – an example “any time violence may spark” (in-built animosity?)
7. Communal Politics
in all these and similar events, the governments (both at the Center and at State levels) have played identity politics, siding with different communal groups e.g. of Shah Bano‟s case, a Muslim widow, maintenance being rejected according to Muslim Personal Law e. g. of Mandal Commission report, securing more privileges to other backward classes besides dalits and tribals – staunch opposition from middle and upper-middle class Hindus religion and caste play vital roles in Indian society strong community sense and community identity (too religiously and lingually passionate and patriotic?), and the enormous power wielded by their religious and political authorities – a reason for easy exploitation by political parties for mobilizing their respective communities, and affecting decisions on public issues and policy matters (e.g., of temple construction, anti-conversion bill, scrutiny on funds and minority managed institutions including madarasas, general relationship with neighboring countries) (leading to antagonism and mob violence?) (question of ethics of lobbying?) problem of violence or its solution lies in the ways political parties and leaders of diverse ideological, religious and caste groups combine with one another
8. Beyond constitutional governance
quelling violence is primarily a political task constitutional guarantee and the hope evinced by the Court on the one hand on the other, appointment of commissions and committees to look into the causes, consequences, deaths, prosecutions, compensation and disciplinary action relating to communal violence – a national experience; justice delayed or denied, one-sided justice, etc. in search of other ways to peace – secularism is not governed merely by „constitutional‟ and „legal‟ measures; secularism is social in character, to be tested by concrete projects (a communitarian agenda or community action?) the role of secular, social advocacy/activist groups, human rights, NGOs and voluntary organizations, journalists and media persons, patriots and wellwishers in building a secular India (networking of solidarity groups?) it is mostly the poor, unemployed, illiterate youth who are engaged in mass violence (an economic question?) – building an enlightened youth, conscious of democratic and secular values (a challenge to youth activists) it is rare to find one group defending the other in times of danger, suffering, injustice, or killings (a civic sense?) – building an enlightened masses (waking them up from slumber?)
9. Way to Peace: Building Strong Neighborhoods
we need to build on our strengths - India has a good system of local selfgovernance (idea of a strong neighborhood?)
strong neighborhoods, characterized by a belief in a Spiritual Vision of the indwelling presence of God in the others (and other lives) – an inspiration and motivation
strong neighborhoods support the pluralism-within-unity in a spirit of accommodation
strong neighborhoods have to evolve a system that would withstand pressures from outside and problems from within strong neighborhoods defend and promote religious liberty, human rights, welfare, and fellowship
forming multi-cultural/religious groups and enhancing their interaction – it is part of the interior dialogue; for discerning the situation and acting immediately (people‟s watch and peace committees?)
involving the neighborhood in common projects, in common celebrations
identifying role models and celebrating their contribution to society and to the neighborhood - a practice for youth-learning and youth-training
useful exercises like Yoga, Zen, Vipassana, etc. – to assure the neighborhood physical and mental peace involving the neighborhood for interreligious prayer gatherings; use of rich religious treasures like the readings from the sacred texts, hymns, stories, etc. revisiting some of the critical and sensitive issues relating religion, politics, and public life – issues like religious/cultural nationalism, secularism, caste, conversion, jihad, etc. in the Indian and global setting (concentrating on the many things that unite) caution on religious sensitivities – they are used as instruments to excite violence for vested interests (theology/psychology of religious symbols and metaphors?) promoting harmony and peace among communities by establishing model villages in some form – Samathuvapuram (Place of Equality) in Tamilnadu State and Ayal Kootam (Neighborhood Clan) in Kerala State constructing Basic Human Communities (BHC) based on democratic and secular values – an on-going process the governments have the duty to encourage and support such individuals and organizations, just as it does in other economic programs, like the Family Planning
10. A Challenge and a Call
is such an effort possible? people have the energy to create settings for their own peaceful, harmonious life, for their own safety and other needs. people themselves have a healing and transforming power. This energy is to be recognized and used to the full. building strong neighborhoods is not an alternative to the constitutional/legal model for addressing conflicts and mass violence; it is a good civic supportive system to the government, and a tangible way to peace.